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A    SERIOUS  ^Tt^ 

REPLY 

T  O    T  H  E 

ReV.  Mr.   JOHN    WESLEY 

In  Particular, 

ArlS^to  the  People  called 

MET  H  6  D  I S  T  S 

I  In  General ; 

In  much  Love  and  chriftian  Friendfhip 
RECOMMENDED 

To  his  and  their  very  ferious  Conlideration : 

By    G  ILBERr^BOrC  E, 

^0  the  law  and  to  the  tejiimony,  if  they  fpeak  not  aC" 
cording  to  this  wordy  it  is  becaufe  there  is  no  light  in 
them.     Ifaiahvlii.  20. 

1'here  is  one  body  and  one  fpirit,  even  as  ye  are  called 
in  one  hope  of  your  calling  ;  one  Lord^  one  Faith ^  one 
Baptifm  ;  one  God  and  Father  of  all^  who  is  above  alU 
and  through  all,  and  in  you  all.     Ephef.  iv.  4,  5,  6. 

Go  ye  therefore  and  teach  all  nations,  baptizing  them 
in  the  name  of  the  Father.,  and  of  the  Son,  and  of  the 
Holy  Ghoji,  teaching  them  to  obferve  all  things  what" 
foever  I  have  commanded  you\  and  lo  I  am  with  you 
alway,  even  unto  the  end  of  the  world.  Amen.  Math, 
xxviii^  19,  20. 

BOSTON: 

Prmted  by  C,  Preston,  Bookfeller  and  Stationer. 

MDCCLXX. 


•* 


THE 


P  A  C  Ef 


/ 


PERHAP-S^%y  fbme  It  may  be  thought  a 
o-reat  piece  of  prefumption  in  me  to  fpeak 
or  ivrite  any  thing  againft  what  fo  great^  ib 
learned  and  fa  worthy  a  man  as  the  Rev.  Mr, 
John  Wefleyh^xh  fpoke  or  wrote;  a  man  fo 
highly  efteemed  on  account  of  his  very  arduous 
and  fuccefsful  labours  both  in  writing  and 
preaching,  by  which  means  he  hath  made  many 
profelytes;  — hath  gained  many  followers;  a^ 
mong  whom  it  is  charitably  hoped  there^  are 
Tome  who  are  converted  from  a  fmful  and  wick^ 
ed  courfe  of  life  to  a  good  and  religious  life; 
though  as  yet  they  may  not  be  altogether  fuch 
chrijfians  as  the  gofpel  defcribes. 

However,  at  tlic  converfion  of  fmners  every 
crood  man  will  rejoice  and  be  glad  ;  and  for  my 
part,  I  can  truly  fay,  that  where  Mr,  Wejley 
has  been  fuccefsful  to  gain  or  really  convert 
Ten,  I  wifh  it  were  Ten  thoufand  ,  and  where- 
infoever  he  ftands  approved  of  God.  I  wifh  him 
Ten  thoufand  fucceifes  more.  Nothing  can 
be  more  pleafing  to  me,  nothing  give  me  greater 


^//   /^i 


'U. 


[   5i    1 

joy,  than  to  hear  of  poor  loil^  miferabie  fan- 
ners returning  from  the  error  and  evil  of  theiJr 
ways  and  doings,  to  the  living  and  true  God. 

But  Mr.  Wejleys  being  ever  fo  fuccefsfuV" 
gathering  followers,  6cc.  does  not  prove  that 
he  is  in  nothing  mijlaken  ;  and  if  he  is  miftaken, 
although  it  fhould  be  but  in  a  few  things,  or 
even  but  in  one  thing,  it  can  be  no  harm  in  a 
friendly  and  affedlionate  way  to  tell  him  of 
it.  And  that  he  is  miftaken,  greatly  miftaken 
in  fome  things  at  le'^ft,  I  have,  I  think,  if  I 
am  not  greatly  miftaken  too,  evidently  made 
appear. 

It  is  certain,  there  were  men  in  the  world 
who  were  fticcefsful  in  gaining  followers  before 
Mr.  Wejley  vf2i^  born,  and  there  are  fuch  men 
now  beiides  him  ;  but  what  doth  fuccefs  in 
gaining  followers  prove  ? — That  thofe  who  are 
their  teachers  and  leaders  are  in  nothins;  mif-* 
taken  ?  No  fuch  thing.  Confidering  how  ma- 
ny different  teachers  and  leaders  there  are,  and 
how  very  widely  they  differ  one  from  another, 
evident  it  is,  they  muft  fome  of  them  be  mif- 
taken, notwithftanding  the  fuccefs  they  all  may 
have  in  gathering  followers.  Succefs  is  no  proof 
of  infallibility,  nor  that  a  man  is  raifed  up  and 
lent  of  God  to  preach  the  gofpel,  nor  that  God 
owns  and  approves  of  him  as  a  teacher  and  prea- 
cher of  the  gofpel.  The  fuccefs  even  of  the 
apojlles  themfelves,  in  their  miniftry,  taken  ab- 
ftradedly  from  every  other  confideration,  nei- 
ther did,  nor  could  prove  they  were  infallible, 

nvz 


nor  that  they  were  lent  of  God  to  teach  man- 
kind.; nor  confequently,  that  he  owned,  ap- 
proved and  accepted  them  and  their  followers. 
As  to  fuccefs  in  gathering  followers,  6cc.  if 
th^t  were  any  proof  of  a  man's  being  raifed  up 
and  fent  of  God  to  teach  and  preach,  and  that 
he  and  his  followers  are  owned  and  accepted  of 
him,  who  could  claim  a  higher  title  thereto 
than  the  Pojye  of  Rome  ?  He  has  had  ficli  ama- 
zing y^/c-r^  in  making  profelytes  and  gaining 
followers,  that  kingdoms  and  nations  have  been 
under  his  power  imd  authority;  kings  and  em- 
perors have  fubmitted  to  his  government,,  and 
thoufands  of  perfons  have  received  it  as  a  pecu^ 
liar  mark  of  great  honour  to  be  admitted  to  kifs 
his  Toe.  But  we  Protejiafits  do  not  think  he 
is  ever  a  whit  the  more  to  be  liftened  to  and 
folio  vved,  becaufe  kingdoms  and  nations  have 
paid  him  fuch  profound  homage.  It  is  not 
men's  having  their  teachers  and  leaders  in  the 
greateft  efteem  and  veneration,  it  is  not  their 
admiring,  applauding,  or  extolling  them  ever 
fo  highly,  that  can  prove  them  to  be  what  hath 
been  hinted  above.  Therefore  let  no  77ian  glory 
in  men,   i  Cor.  iii.  21. 

Our  blefled  Lord  hath  poiitively  told  us  that, 
"Not  every  one  that  faith  unto  me  Lord,  Lordy 
P^all  enter  into  the  kingdom  of  heaven y  but  he  that 
doeth  the  will  of  my  Father  which  is  in  heaven. 
Many  -will  fay  to  me  in  that  day.  Lord,  Lord, 
have  we  not  prophefed  in  thy  name  ?  And  in  thy 
name  cajl  out  devils?  And  in  thy  name  done  tna^ 

a  2  vy 


[  iv  3 

ny  wonderful  works  ?  And  then  will  I  frofefs 
unto  themj  I  never  knew  you  ;  depart  jrom  me 
ye  that  work  iniquity ,  Math.  vii.  21,  22,  23, 
O  flrange  .  never  knew  fuch  as  thefe  ?  What ! 
bid  fuch  as  thefe  (the  world's  wonder)  depah  ! 
One  would  think,  were  we  to  fee  fuch  men 
now,  we  fhould  all  be  wonderfully  taken  with 
them,  and  be  ready  to  conclude  without  the 
ieali:  doubt  or  hefitation,  that  if  there  were  any 
persons  in  the  world  owned,  approved  and  fent 
of  God  to  teach  mankind,  thefe  mull  be  the 
very  perfons.  And  were  we  to  make  this  con- 
clulion,  the  next  mufl  be,  we  are  all  deceived. 

St.  Paul  2X^0  fpeaks  of  fome,  even  in  his  own 
time,  who  were  falfe  apojilesy  deceitful  workers, 
transforming  themf elves  into  the  tninijters  ofChriJt. 
And  no  marvel  (fays  he)  for  Satan  hitnfelf  is 
transformed  into  an  angel  of  light.     'Therefore  it 
is  no  great  thing  if  bis  minijlers  alfo,  be  tranf- 
formed  as  the  minifers  of  right eoufnefsy  whofe  end 
jl^all  be  according  to  their  works,  2  Cor.  xi.  13, 
14,   15.     Hence  it  appears  that  the  devil  hath 
his  minifters  as  well  as  Chrifl  hath  his.     And 
that  they  do  by  various  and  numerous  artifices, 
but  all  diabolical,  mimic  thofe  who  are  the  mi- 
nifters  of  righteoufnefs.     Let  us  therefore  be 
very  careful   and  watchful,    that  we  may  not 
be  impofed  on  and  deceived  by  bold  pretenders, 
proud  enthufiafts    or  vain   boafters^  who  any 
where,  and  at  any  time  lie  in  wait  to  deceive^ 
Ephef.  iv.  14. 

Therefore 


Therefore  whofoever  call  themfelves  /Z't'/'f^- 
fie  of  God,  and  whatever  fed,  party  or  deno- 
mination of  chriftlans  they  are  and  call  them- 
felves,  we  muft  by  no  means  take  their  word 
for  it,  but  mull  endeavour  to  be  well  aflured, 
that  they  have  upon  them  the  true  and  genuine, 
the  real  and  evident  fcriptiiral  marks  of  God's 
people.  Ail  fuch  therefore  who  will  not  com- 
ply with  the  facred  inftitutions  and  command- 
ments of  our  Lord  Jefus  Chrifl,  but  ftiffly  and 
ftrenuouily  oppofe  and  contradidt,  deny  and  dif- 
obey,  defpife  and  contemn  them  or  any  part  of 
them,  what  fort  of  people  muft  we  call  them  f 
What  mufh  we  think  and  fay  of  them  ?  Are 
they  not  fadly  deceived  ? — Lamentably  delu- 
ded, though  they  Ihould  flatter  themfelves  they 
are  fafely  and  fecurely  led  by  the  fpirit  of  God? 
But  it  deferves  to  be  remembered,  that  the  fpi- 
rit of  God  never  did,"  and  never  can  lead  any 
man  to  difobey  the  leaft  gofpel  precept,  or  any 
part  of  the  word  of  Chrift  and  of  God. 

There  have  been,  and  perhaps  ftill  are  many 
people  who  follow  their  leaders  and  teachers 
(as  it  were)  blindfold.  Eagerly  receiving  all 
for  truth  which  the}^  tell  them  is  fo,  becaufe 
they  believe  they  are  lincere  and  upright,  and 
would  not  deceive  them  :  And  many  are  either 
not  willing  to  be  at  the  pains,  or  not  capable 
to  examine,  try  and  prove  their  dodlrines  to 
know  whether  they  are  true  or  falfe.  But  as 
no  man  by  his  lincerity  and  uprightnefs  can 
prove  he  is  not  in  an  error,  fo  likewife  can  no 

man 


[     vi    ] 

man  prove  by  being  ever  fo  pofitivc,  peremp- 
tory and  dogmatical,  that  he  is  in  the  truth. 
No :  Tlie  fcriptiire  only  muft  diredl  and  teach 
us  what  is  truth,  becaufe  it  is  our  only  rule 
and  guide.  Let  any  man  read  and  well  con- 
ilder  what  St.  Paid  writes  to  Timothy  in  his  fc- 
cond  epiftle,  chap.  iii.  15,  16,  17  verfes,  and 
he  will  ealily  allow  that  the  fcripture  is  a  plain, 
full  and  perfed:  rule  and  guide  to  us,  teaching 
us  all  things  neceffary  to  be  known  and  believ- 
ed in  order  to  our  Iklvation. 

There  are  indeed  feme  who  make  great  pre- 
tences to  being  led  and  guided  by  the  Holy 
Gbojiy  but  1  do  not  know  that  they  ever  gave 
any  folid  and  fubflantial  proof  of  their  being 
7y.ore  led  and  guided  therewith,  than  fonie  of 
their  neighbours  ;  though  they  may  perhaps, 
wonderfully  pleafe  themfelves  with  thinking 
th'cy  certp.inly  are  :  and  they  may  if  they  pleafe, 
thmk  fo  fdll. 

Such  as  thefe  will  alio  talk  much  of  their 
perfe(!^ion  and  affurance  of  their  falvation,  die 
when  they  will,  as  I  have  known  and  heard. 
But  I  think  fuch  talkers  do  affume  too  much  to 
td^mfelves,  and  it  would,  in  my  judgment, 
look  much  better  and  much  more  like  a  chrifli- 
r.n,  to  talk  with  more  modefty  and  humility  ; 
cfoecially  when  it  is  remembered,  that  fome  of 
them  however  have  moll  fhamefully  fallen  back 
r  7?An  into  their  old  courfe  and  habit  of  finning, 
£3  if  they  had  never  been  what  they  pretended 
to  be,  and  thereby  Have  brought  much  reproach 

and 


[   vti    ] 

and  difhonoor  not  only  upon  themfelves,  but 
alfo  upon  the  Society  they  once  were  in  connexi- 
on with.  But  it  would  be  very  unjuft  to  charge 
a  whole  community  with  the  faults  of  fcin^ 
among  them,  or  that  have  been  among  them. 
It  is  too  evident  to  be  denied,  that  there  have 
been  in  all  chrifti-an  focieties  fome  bad  men  one 
time  OF  other,  and  the  chriflian  religion  hath 
hetn  brought  into  m.uch  contempt  by  the 
(liameful  and  fcandalous  condu6l  and  adiions 
of  fuch  perfons  -,  and  I  doubt  not  but  Afr, 
Wejley  has  known  fuch  fcandalous  perfons  h\ 
his  focietieSj  whom  he  hath  excluded  and  turneil 
out  from  among  them. 

But  I  V/ill  now  inform  my  readers  that  I  do 
not  write  againft  any  thing  faid  or  written  b]^ 
Mr.  Wejley^  becaufe  I  take  delight  in  difputa- 
tion,  no  truly  ;  I  take  no  delight  in  it  an}^  far- 
ther than  as  it  may  ferve,  or  have  any  tendency 
to  corre(ft  miftakes,  prevent  the  fp-reading  of 
errors,  advance  the  truth,  contribute  fome-^ 
thing  toward-s  a  public  good,  and  that  all  may 
be  to  the  glory  of  God. 

Had  I  been  hot  and  eager  in  purfuing  con- 
troverfy,  I  ihould  not  have  ftaid  fo  many  years 
as  I  have  done  before  I  had  returned  an  anfwer 
to  what  Mr.  Wejley  lafl  wrote  to  me.  And 
had  it  not  been  for  the  reafons  I  have  o-iven 
him,  he  would  certainly  havehad  the  laft  word  j 
for  I  had  quite  laid  afide  all  thoughts  of  wri- 
ting any  thing  more  than  what  I  had  written'. 
And  fome  perhaps  may  think  I  had  better  have 

done 


[    viii    j 

done  fo  flill    Perhaps  fo  too.  — -  But  of  that 
I  cannot  be  fure. 

I  know  that  what  I  have  written  will  either 
ftand  or  fall  among  men,  juft  as  it  is  received 
or  rejecfled  by  them.  —  And  I  know  that  I  can 
do  nothing  better  than  pray,  and  defire  every 
ferious  chriftian  and  lover  of  the  truth  to  pray, 
that  God  would  be  pleafed  to  make  all  that  ufe 
of  it  which  may  be  moil  for  his  own  glory  and 
the  good  of  mankind.  And  as  this  is  my  hearty 
prayer,  I  doubt  not   but  it  will  be  the  hearty 
prayer  of  all  who  believe  and  love  the  truth  as 
it  is  in  Jefus.     To  whofe  protection  and  de-" 
fence,  I  do  with  all   reverence,  humility  and 
fincerity  commit  it,  williing  every  underftand- 
ing  reader,  who  is  really  defirous  to  live  in  a 
iincere  and  univerfal  conformity  to  the  facred 
inftitutions  and   commandments    of  the    p-of- 
pel  of  our  Lord  Jefus  Chrill,  may  find  all  that , 
profit  and  advantage  by  reading,  which  was  and 
fmcerely  is  defigned  and  heartily  defired  by  the 
Author :  who  hath  nothiiiG;  more  at  heart,  than 
the  real,  the  everiailing  welfare  and  happinefs 
of  all  men. 

I  hereadverrlfe  my  readers  that  the  two  letters 
replied  to  in  the  following  Sheets,  are  the  two 
iaft  letters  I  received  from  Mr.  Wcjley,  and  there- 
fore that  which  I  call  his  firft  letter,  is  not  the 
firfl  I  ever  received  from  him,  having  received 
feveral  before,  but  the  firft  of  the  two  which  I 
have  here  rej  lied  to  :  which   reply  is  only  an 

abflra<ft 


[  ^^  ] 

abftradt  of  what  I  fent  to  him  mciny  years  ago  In 
manufcript. 

If  any  perfon  or  perfons  fhould  queftion  the 
truth  of  my  having  received  two  fuch  letters 
from  Mr.  Wejley  which  I  have  replied  to,  they 
may,  if  they  pleafe,  apply  to  him,  who  can 
give  them  full  fatisfadion  as  to  the  truth  of  it. 
I  can  produce  the  originals  at  any  time,  and  once 
thought  of  pubhfhing  them  with  my  own,  but 
afterwards  I  thought  there  was  no  necefiity  for 
it,  and  therefore  I  omitted  it. 


!^^<^  /^         /^.// 


ERRATA. 

In  the  Preface.  Page  2,  line  28,  for  approve  read 
approves,  p.  4,  1.  11,  for  thofe  rt3.d  ihefe.  p.  7, 1.  30, 
for  wrighting  read  writing,  p.  8,  1.  26,  iox  foolwing 
read  following. 

In  the  Reply.  Page  6,  1.  laft,  read/^^;f.  p.  7, 1.  r, 
dele  comma  2SX.QX  than.  p.  9.  1.  6,  put  z  period  zfter  lips ^ 
and  for  ^0  read  Do.  1.  9,  after  the  word  difference  read 
between  them.  1.  19,  for  jy(5a  read  /Z?^;«.  p.  32,  at  the 
bottom,  for  reafons  read  wr.  p.  41,  1.  15,  for  come  rezd 
came.  p.  44, 1.  29,  dele  we.  p.  45,  1.  18,  for  tha  tall 
read  /^^/  all.  p.  53, 1.  i,  dtl^who.  1.  16,  for  venterous 
read  venturous,  p.  60, 1.  26.  read  /^?.  1.  laft,  for  prodigi- 
cus  rozd prodigioujly .  p.  61,  1.  19,  for pra^lice  rQzdprac- 
life.  p.  65,  1.  9,  for  /fiir  read  <?/.  p,  71,  1.  23,  for  7iow 
here  read  nowhere,  p.  88,  1.  3,  in  the  note,  forfiefhy  read 
Jlefhly.  p.  89,  1.  3,  for  ?;o  /^rz^/y  read  no  fiirely.  p.  92,  1. 
12,  for  fo;??^jread  f*?;;;^.  1.  28,  for  invention  read  inven- 
tions, p.  96, 1.  30,  before  — 7/",  put  a  double  co'mma  or 
quotation,  p.  100, 1.  33,  before- --T'/6<3/,  put  a  quotation. 
p.  107, 1.  2,  read  ^/j  acknowledge  truth,  p.  115,  1.  22, 
for  to  r^^d  fo on.  p.  124, 1.  5,  next  to  the  word  examine 
read  /:/(?/'.  x.  22.  p.  125,  1.  13,  dele  the  firft  have.  p. 
133, 1.  laft  but  one,  for  exhaltation  read  exaltation,  p. 
134,  1.  9,  read  by  ihofe  with  whoyn.  p.  151,  1.  15,  for 
(tpiniatecl  read  opinionated.  \.  laft  for  injiuted  read  infti- 
tilted,  p.  159,  1.  laft  but  two,  for  examplar  read  exempt- 
lar.  p.  162,  1.  26,  for  ?v^^;7fr<^/;?i  read  re-regene-'ated. 
p.  167,  I.  32,  dele  the  firft /^r.  p.  177,  1.  8,  for^^z/- 
read  ate.,  or  did  cat. 

The  above  Faults,  or  otliers  which  the  Reader  finds 
have  efcaped  the  Prsfs,  he  is  defired  to  correal  or  ex- 
ciife. 

TO 


TOT 


Rev.  Mr.  JOH^J  WESLEY, 


Reverend  and  Dear  SIR, 


— *-ri„il#*'*'' 


I  REMEMBER  I  once  told  you  that  I  had  be- 
gun to  write  fomething  in  anfwer  to  what  you, 
.  (now  a  long  time  fince)  had  laft  wrote  to  me ; 
but  I  foon  after  laid  it  afide,  and  never  intended  to  pro- 
ceed any  farther  in  it,  becaufe  what  you  had  written 
to  me  was  no  anlwer  to  what  I  had  written  to  you. 
But  fince  that  time,  it  having  been  fo  often  reported 
that  you  had,  both  publicly  and  privately  told  many 
perfons  you  had  written  to  me  laft,  and  from  thence 
it  was  inferred  by  many  of  your  followers,  in  a  fort 
of  triumph,  that  what  you  had  written  was  unanfwer- 
able.  On  hearing  of  this,  many  of  my  friends  re- 
queued, nay,  from  time  to  time  ftrongly  importuned 
me  to  draw  up  an  anfwer  and  fend  it  to  the  prefs.  I 
have  at  length  yielded  to  their  reftlefs  folicitations  ; 
and  have  attempted  an  anfwer  not  only  to  your  laft 
letter,  but  alfo  to  fome  things  which  you  have  ad- 
vanced in  your  notes  on  the  New-Teftament,  and  in 
ibme  other  writings. 


(     2    :) 

•  You  will  eafily  perceive,  fir,  that  I  write  no  more 
from  anger  now  than  I  did  before-,  that  I  am  juft  as 
free,  open,  and  fimple  as  I  was  then.  I  have  no  no- 
tion or  giving  men  hard  names,  defaming  their  per- 
Ibns  and  charafters  ;  no,  fir,  I  look  upon  that  to  be 
a  moft  fcandalous,  unchriftian,  and  unjuftifiable  prac- 
tice; and  what  I  hope  I  fhall  never  be  guilty  of.  I 
have  no  defign  in  the  leaft  degree  to  promote  un- 
chriftian  ftrife  and  contention-,  but  on  the  contrary, 
love,  peace,  and  unity.  And  therefore  I  do  not  con- 
tend for  mere  opinions,  but  for  that  Faith  which  was 
once  deli'vered  to  the  Saints.  Jude  3.  I  hope  therefore 
my  publifhing  what  I  have  now  written  in  anfwer  to 
your  laft  letter,  with  an  abftrad:  of  what  has  formerly 
pafied  between  us,  as  introdutfloiy  thereto,  will  not 
diipleafe  you.     For, 

My  defire  is  ftill  to  do  every  thing  that  is  juft  and 
right,  to  have  every  thing  kept  in  the  fame  place 
v/here  our  great  mafter  has  fixed  it.  And  to  know 
what  is  juft  and  right,  and  where  and  how  every  thing 
in  the  worfhip  and  fervice  of  God  ought  to  be  fixed ; 
we  muft,  undoubtedly,  have  recourfe  to  the  word  of 
God.  Therefore  (according  to  article  6,)  I  fay,  "  Holy 
Scripture  contains  all  things  neceflary  to  falvation :  So 
that  whatfoever  is  not  read  therein,  nor  may  be  proved 
thereby,  is  not  to  be  required  of  any  man,  that  it 
Should  be  believed  as  an  article  of  faith.*'  Ton  alfo 
fay,  "  Can  any  fteward  of  the  myfteries  of  God  be 
found  faithful  if  he  change  any  part  of  that  facred 
Vepofitum?  !No:  He  can  abate  nothing;  he  can 
foften  nothing.  He  is  conftrained  to  declare  unto  all 
men :  I  may  not  bring  down  the  Scripture  to  your 
tafte.     You  rrmft  come  up  to  it  or  perilh  for  ever."  * 

Vf  hat  v/ords  can  be  more  awful  and  folemn  than, 
thefe  ?  Again,  You  appeal  to  the  "  law  and  to  the 
teftiniony,  as  the  only  fure  and  infallible  teft  of  all. 

That 
f  Farther  Appeal,  part  iii,  p.  102. 


.  (     3     ). 

That  all  dodrines  are  to  be  decided  by  fcripture  and 
reafon.  That  whatfoever  is  agreeable  to  thefe  you 
receive,  as  on  the  other  hand,  whatever  is  contrary 
thereto  you  rejeft.'*  To  all  v/hich,  with  the  utmoft 
readinefs  and  chearfulnefs,  I  fubfcribe  a  hearty  A?}ien. 
And  yet  we  are  ftiil  divided.  Hov/  m.\i9c  v/e  account 
for  it  ?  The  Scripture  is  not  divided  againil  itfelf. 
The  Father  is  not  divided.  The  Son  is  not  divided. 
The  Spirit  is  not  divided.  God  is  unity.  And  we 
are  fure  «4here  is  no  divifion  in  heaven.  Saints  and 
Angels  are  perfed;ly  united  in  worfhip,  adoration  and 
praife.  What  means  all  this  jumble,  confuiion  and 
diftradion  here  on  earth  ?  Is  it  becaufe  the  Scripture 
is  not  fufficiently  clear  and  convincing?  No  :  That 
cannot  be.  For  how  v/ould  God  be  juft,  if  the  ruk 
he  gave  us  to  walk  by,  was  not  eafy  and  irktelligible  ? 
Is  it  becaufe  he  is  mindlsfs_  of  his  creatures,  carelefa 
whether  they  are  "happy'  or  miferable  ?  No :  This 
cannot  be  neither.  For  how  would  he  be  a  merciful 
God  .f*  God  is  love.  "  i  John  iv,  8  aiid  i6.  Once 
more.  Is  it. becaufe  he  leaves' every  man  to  his  liberty, 
to  chufe  what  he  pleafes  and  rejeft  what  he  does  not 
like?  No:  This  is-  not.  af  all  likely.  For  where 
would  be  his  authority  as  a  Lawgiver  ?  But  it  is  to 
be  feared,  men  have  taken  this  ungiven  liberty,  and 
thereby  have  thrown  the  chriilian  world  into  all  that 
anarchy  and  diforder,  which  To  evidently,  but  lamenta- 
bly appears  at  this  day. 

From-  this  unhappy  fource  has  ifTued  fuch  a  mighty 
ftream  of  contention,  as  will  not,  I  fear,  be  eafily 
flopped.  And  indeed  how  fhould  it  be  otherwife, 
when  men  will  not  be  governed  by  the  rule  as  God 
gave  it  ?  But  will  boldly  either  add  to,  or  diminifh 
from,  or  change  fom.e  part  or  other  of  it,  or  fub- 
ftitute  fomething  of  their  own  inftead  of  it,  to  gratify 
and  make  it  fpeak  in  favour  of  their  own  felftfh  and 
ambitious  humours,  their  high  conceits,  and  fond  opi- 

B  2  nions  ? 


(    4    ) 

liions  ?  But  you  have  obfervcd  in  your  rules  for  your 
focieties,  "  The  Scripture  is  the  only  rule,  and  the 
fufficient  rule.  "  This  is  bravely  faid  indeed  fir.  All 
therefore  that  I  infift  upon,  and  deiire  of  you  is,  that 
you  would  prove  by  this  unerring  rule,  of  which 
"  nothing  can  be  abated,  nothing  foftened,"  nor 
changed  ;  that  the  Church  of  England  is  the  one  true 
Church  of  Chrift  ;  or  fhew  me  where  to  find  it.  When 
you  have  finifhed  this  work,  fir,  you  will  certainly 
have  performed  a  very  noble  and  a  very  fignal  piece 
of  fervice  for  much  great  good  to  mankind.  And  I 
promife  you  that  if  I  live  to  fee  it  done,  I  will  imme- 
diately join  myfelf  thereto,  and  ufe  my  utmoft  en- 
deavours to  perfuade  as  many  as  I  can  to  join  with  me, 

I  am, 

Reverend  and  dear  Sir, 

With  great  refpe<5l  and  efleem. 

Truly  and  unfeignedly^ 

Your  very  affedionate, 

Tho'  unworthy  brother. 

In  the  Lord  Jefus  Chrifl, 

GILBERT  BOYCE. 


(    5    ) 


A 

SERIOUS    REPLY 

T  O    T  H  E 

Rev.  Mr.  JOHN    W  E  S  L  E  T? 

FIRST    LETTER, 

Reverend  and  Dear  S I R, 
You  tell  mc 

Firft,  "  T7  ROM  the  time  you  wrote  to  me  firft» 
X/  I  found  my  heart  quite  free  and  open 
towards  you,  and  fo  I  do  ftill ;  there- 
fore I  am  glad  to  hear  of  you  and  from  you  at  any- 
time." Juft  fo  it  was  fir,  and  is  with  me  toward  you. 
When  I  firft  wrote  to  you,  no  man  could  pofjibly 
have  a  greater  love  for  another  (fo  I  think)  than  I 
had  for  you,  although  I  had  never  (ttn  you ;  I  thought 
I  could  moft  gladly  have  fpent  my  whole  life  iit 
your  company,  becaufe  I  took  you  to  be  a  moft  ardent 
and  fincere  lover  of  Jefus  Chrift.  That  fir,  is  the 
foundation  of  my  love  to  you  and  to  all  good  men  j 
and  will  arife  toward  fuch  in  proportion  to  the  mani- 
feftation  of  their  love  to  him :  for  by  how  much  any 
man  loves  the  bleffed  Jefus,  by  fo  much  do  I  love  that 
man.  And  therefore  at  this  day,  I  have  a  hearty 
and  unfeigned  love  for  you. 

Secondly,    you  fay,    "  The  difference  of  opinion 
which  is  between  us  need  not  create  any  ftrangenefs 

or 


(     6     ) 

tor  coldnefs.'*  'Tis  true  fir,  if  it  be  mere  difference 
of  opinion  which  is  between  us,  it  need  not  and  ought 
Jiot.  "  It  does  not  (you  fay)  on  my  p^rt  •,  I  lov^e  you 
no  lefs,  not  only  tho'  you  do  not  think  as  I  do ;  but 
even  though  I  have  no  expetSlation  of  your  thinking 
otherwife  till  our  eyes  are  opened  in  eternity."  Nei- 
ther does  it  (that  is  diiFerence  of  opinion  rightly  de-  • 
fined)  on  my  part,  leflen  my  love  to  you  :  but  here 
£r,  I  muft  beg  leave  to  obferve  what  you  have  known 
longer  than  I,  viz.  There  is  a  wide  difference  be- 
tween a  man*s  private  opinion  ftricf^ly  taken,  and  a 
plain  and  neceifary  article  of  Faith  -,  between  fpecu- 
lation  and  praAice  \  betv/een  '  things  abftrufely,  and 
things  plainly  delivered  to  us  in  the  word  of  God  ; 
between  what  is  neceffary,  and  what  is  not  necefiary 
to  Salvation. 

Now  you  knov/,  fir,  whatfoever  exifls  only  in  opi- 
nion, or  is  merely  fpeculative  ;  whatfoever  is  ab- 
Urufely  delivered,  and  not  plainly  decided  by  the 
word  of  God,  either  this  way  or  that  •,  whatfoever 
liath  no  tendency  to  flir  up  ftrife  and  contention,  to 
make  rents  and  fchifms  in  the  body  of  Chrift  ;  what- 
foever leads  to  no  evil  praftice,  nor  to  the  omiffion 
of  any  neceffary  duty,  nor  raifes  any  falfe  and  difho- 
nourable  notions  of  God :  in  fliort,  whatfoever  is  not 
neceffary  to  falvation,  though  we  differ  in  cur  private 
fentiments  about  fuch  things  -,  we  may  and  ought  to 
love  one  another  no  lefs  than  if  we  all  thought  exactly 
alike.  But  our  difference  is  not  only  about  mere 
epinicm^  whether  right  or  wrong,  but  about  thofc 
things  alfo,  which  the  fcripture  plainly  and  fully  de- 
termines to  one  fide  only:  and  if  this  were  not  the 
cale,  one  of  us  muft  certainly  be  to  blame  for  fepa- 
yating  from  the  .other.  I  believe  when  our  eyes  are 
opened  in  eternity,  we  fhall  love  one  another  much 
more  than  we  do,  or  can  do  now  •,  becaufe  we  fhall 
be  much  more  like  unto  our  holy  and  ever  bleffed 

Jefus 


(    7     ) 

Jefus  than^  we  are  now^  or  can  be  in  this  imperfe^ 
ftate. 

Thirdly,  "  God's  firft  defign  is  (fay  you)  to  favc 
you  and  me  and  every  man  round  about  us.  That 
is,  to  renew  us  in  his  image,  and  then  receive  us  to 
g]ory.  To  this  immediate  end  of  renewing  each  foul 
in  love,  and  in  the  whole  mind  which  was  in  Chrifi:, 
he  has  pointed  out  feveral  means,  many  of  which  we 
cannot  ufe,  at  leaft  not  fully,  without  joining  together. 
A  company  of  men  joining  together  for  this  purpofe, 
we  are  iaccuftom.ed  to  call  a  church. V  I  believe  all 
this  is  very  juft  and  right.  To  the  end  we  may  be 
faved,  God  has  pointed  out  the  fure,  certain  and  un- 
alterable means  thereof.  God  has  pointed  them  outy 
we  are  to  look  well  about  tis,  and  take  particular  care 
to  ufe  them,  and  in  the  fame  manner  too,  which  he 
has  pointed  out.  We  mufi:  not  form  fchemes  of  our 
own,  and  like  the  Je-ws  of  old,  fet  afide  the  command" 
ments  of  God  to  keep  cur  oi^n  traditions. 

Dear  fir,  take  great  care  what  you  do,  look  on 
every  fide  you,  be  fure  you  take  right  fleps  :  Do  yovt 
make  ufe  of  the  m.eans  exaofly  as  God  hath  pointed 
them  out  ?  Do  you  vary  in  nothing  .''  Do  you  follow 
Chrifl  as  Paul  did }  Are  you  worthy  of  praife  for 
keeping  the  ordinances  as  they  are  delivered  to  us  in  the' 
holy  fcriptures  ?  i  Cor.  xi.  2.  Do  you  take  the  fame 
equal  fleps  in  forming  your  focieties  as  the  apoftles 
took  in  forming  theirs  ?  If  not,  you  are  wrong. 
Inhere  is  but  one  Lord,  one  Faith,  one  Baptifn,  one  Spi- 
rit, one  Body,  (that  is  one  church)  one  Hope,  and  but  one 
God.  Ephef  iv.  4,  5,  6.  Are  you  fure  you  are  a  mem- 
ber of  this  one  body  or  church  ?  V/hen  was  you  made 
fo  ?  After  what  manner  was  you  fo  made  ?  Have  you 
been  baptized  into  this  one  Faith  of  this  one  Lord  ? 
Are  you  fure  you  have  received  this  one  Spirit,  by 
which  you  are  united  to  this  one  body  or  church,  of 
which  Chriji  is  Lord  and  Head?  When  did  you  receive 

this 


(     8    ) 

tKis  one  Spirit  ?  How,  or  after  what  manner  did  you 
receive  it  ?  Did  you  receive  it  by  prayer  and  laying  on 
tf  hands  by  an  authorifed  perfon  ?  If  you  have  re- 
ceived the  Spirit  of  God,  how  comes  it  to  pafs,  fir, 
you  do  not  ad  according  to  his  diredlions  ?  For  can 
it  be  juftly  and  rightly  concluded,  that  he  direds  you 
in  a  different  way  and  manner  from  the  apoflles  of 
our  Lord  Jefus  Chrifl  ?  It  cannot.  If  you  were 
wholly  diredled  by  the  Spirit  of  God,  you  would,  I 
am  fure,  do  feveral  things  you  do  not,  and  leave 
undone  feveral  things  you  do.  Remember  your 
own  words  :  "  Can  any  fleward  of  the  mylleries  of 
God  be  found  faithful,  if  he  change  any  part  of  that 
lacred  Depofitum  ?  No :  He  can  abate  nothing,  he 
can  foften  nothing,  &c.'*  Dear  fir,  it  is  inconteftably 
evident,  that  even  you  yourfelf,  continue  in  the 
change  of  fome  things  contained  in  that  facred  De- 
fojitum^  the  Holy  Scripture.  Your  own  pradice 
contradi(5ts  your  own  words,  and  by  it  you  make 
yourfelf  that  very  perfon  whom  you  condemn.  God 
liath  pointed  out  the  true  and  right  means  to  bring 
men  into  community  one  with  another,  and  you  have 
pointed  out  others  ;  fome  of  his  you  have  taken  away, 
and  placed  fome  of  your  own  inflead  of  them  :  Whom 
are  we  to  obey,  God  or  man  ? 

When  I  confider  and  refle<5l  upon  what  you  have 
faid  of  the  minifler's  and  people  of  the  church  of  Eng- 
land, having  reprefented  them  more  like  the  Synagogue 
tf  Satan,  than  the  pure  and  fpotlefs  fpoufe  of  Chrifl ; 
the  church  of  the  firft-horn  which  are  written  in  heaven. 
Heb.  xii.  23.  I  fland  aflonifhed  at  your  prefent  con- 
dud  !  Be  pleafed  to  review  your  own  words  in  your 
Farther  Appeal  *  efpecially  where  you  are  fpeaking 
to  thofe  whom  you  call  your  "  brethren,  and  priefls 
and  prophets  of  the  Lord."  You  fay,  "  Can  fuch 
*'  as  you,  be  faid  to  honour  or  fear  God,  any  more 

"  than 

P-4Si49>S^  ii3>  127, 


(     9     ) 

"  than  thofe  fpoken  of  by  Malachi  ?  May  not  God 
"  complain,  thefe  priefts  have  violated  my  law  and 
"  profaned  my  holy  things  ?  Yea,  whenfoever  you 
"  prefume  with  thofe  unhallowed  hands  to  touch  the 
*'  myfteries  of  God :  whenfoever  you  utter  his  name 
*'  or  his  word  with  thofe  unhallowed  lips,  do  you  put 
"  a  differ.cnce  between  the  holy  and  profane,  him 
"  that  feareth  God  and  him  that  feareth  him  not  ? 
"  Do  you  put  an  effedtual  difference  even  in  the  moft 
"  folemn  office  of  our  religion  ?  At  the  Table  of 
"  the^  Lord  do  you  take  care  to  feparate  the  precious 
"  fr6in  the  vile  ?  Is  it  not  for  want  of  your  making 
"  this  difference,  as  well  as  for  many  other  abomina- 
"  tions ;  that  with  regard  to  fome  among  us  (how- 
"  many  God  knoweth)  that  fcripture  is  now  alfo  ful-' 
"  filled  :  his  watchmen  are  blind,  they  are  ignorant, 
"  they  cannot  underftand."  And  then  you  go  on  to 
fpeak  of  other  abominations  which  are  found  among 
you  •,  and  farther  obferve,  (fpeaking  of  the  want  of 
good  order,  true  chriflian  difcipline,)  "  all  are  jum- 
bled together  without  any  care  or  concern  of  yours.'* 
Meaning  your  "  brethren  the  Priefts  and  Prophets  of 
the  Lord."  And  again  you  fay,  "  Does  the  church 
*'  of  England  gain  either  honour,  or  ftrength,  or 
"  bleffing,  by  fuch  wretches  as  thefe  calling  them- 
*'  felves  her  members  ?  By  ten  thoufand  drunkards, 
"  whoremongers,  and  common  fwearers  ?  Nay  ought 
"  (he  not  immediately  to  fpew  them  out?  To 
"  renounce  all  fellowfhip  with  them  ?  Would  fhe 
"  not  be  far  better  without  them  than  with  them  .f"'  * 
Yes  certainly.  T'hen  all  good  men  would  love  her 
and  greatly  efteem  her. 

You  do  feparate  from  them  in  your  focieties  and 
private  bands,  and  yet  not  at  the  Table  of  the  Lord. 
Can  this  be  juftified.''  How,  fir.?  Is  it  more  neceffary 
to  feparate  from  them  in  your  focieties,  than  at  the 
Table  of  the  Lord,  that  folemn  part  of  our  religion? 

C  How 


(      10     ) 

do  you  prove  it  fir  ?  Can  you  write  and  preach  To 
much  againft  them,  and  adually  feparate  from  them ; 
and  yet  confiftently  join  with  them  ?  ReaJiy  fir,  thi'S 
is  fiich  a  piece  of  conduft  as  far  furpafi"eth  my  know- 
ledge. 'Tis  certain,  we  may  not  do  evil  that  good 
may  come  ;  the  higheft  pretences  all  put  together, 
can  never  juftify  fuch  conduft. 

What  a  dull,  dark,  black,  ugly,  deformed  picture, 
have  you  drawn  of  thofe  whom  you  call  the  "  Priefts 
and  Prophets  of  the  Lord,"  and  the  ten  thoufand 
other  members  of  your  church  !  And  were  you  to 
paint  her  more  ugly,  (were  that  pofilble)  you  could 
never  make  her  appear  by  fuch  dull  colours  you  have 
laid  upon  her,  to  be  the  amiable  and  beautiful  fpoufe 
of  our  moft  glorious  and  everlafting  King  :  The 
dearly,  the  beft  beloved  Son  of  God. 

It  would  be  happy  for  us,  if  there  were  no  dif- 
ference in  the  articles  of  our  Faith ;  and  much  more 
fo  if  there  were  none  in  our  religious  opinions. 
However,  this  is  certain ;  God's  word  is  the  rule  by 
which  we  are  to  form  and  regulate  both  the  one  and 
the  other.  To  that  we  ought  to  pay  the  fiiridefi:  re- 
gard. That  alone  is  the  rule  for  the  trial  of  all^doc- 
trines  and  fpirits.  The  rule  by  which  every  rm.h, 
to  v/hom  it  is  given,  muft  be  tried  at  the  laft  day. 

I  have  in  the  fmall  courfe  of  my  reading  met  with 
the  faying  of  a  Papift  *  who  did  not  fcruple  to  ac- 
knowledge that  *'  if  the  fcripture  alone  muft  be  the 
rule  of  Faith  and  Pradice,  we  muft  all,  both  Papifts 
and  Proteftants,  crofs  the  cudgels  to  the  Anabaptijis'* 
Such  an  opinion  had  that  author  of  the  wrong-named 
Anabaptifts,  walking  nearer  to  the  fcripture  plan  than 
any  other  denomination  of  chriftians.  And  if  what  you 
fay  be  true,  that  the  "  fcripture  is  the  only  rule  and 
the  fufficient  rule,"  the  Baptized  Chrijlians  (fo  I  chufe 
to  call  them)  are  the  only  people  who  do  moft  ftridly 

adhere 
'*  DoSior  Ball)  in  his  end  to  controverfy. 


(  IJ  ) 

adhere  to  it,  in  gathering  arid  governing  their  churches. 
Not  that  I  will  pretend  to  juilify  the  condud:  of  every 
one  among  them,  any  more  than  you  will  every  one 
among  your  focieties.     But  you  tell  me. 

Fourthly,  "  There  are  many  things  in  the  Church  of 
England  which  you  like,  and  fome  which  you  diilike." 
As  to  your  liking  or  difliking,  that  you  know  fir, 
proves  nothing ;  either  that  this  is  right,  or  that  is 
wrong.  But  you  tell  us  fomewhere  in  your  writings, 
that  you  "  prove  all  your  dodrines  by  fcripture  and 
reafcn."  Now  fir,  if  you  will  prove  by  fcripture 
that  all  thofe  things  which  you  like  in  the  church  of 
England  ougiit  to  be  obferved  and  pradifed,  you  will 
give  me  much  fatisfaclion. 

But  again  :  you  fay,  "  I  have  not  found  any  com-. 
munity,  who,  (in  my  apprehenfion)  come  fo  near  the 
fcripture  plan,  or  fb  nearly  anfwer  the  original  defign 
of  a  church  as  the  people  called  Methodifts.^''     But 
pray  dear  fir,  what  doth  this  prove  ?     Not  that  the 
Methodtfis  are  the  one  true  church  of  Chriil.  Indeed 
you  do  not  pofitively  fay  they  are,  but  fpeak  very 
modeftly,  and  far  from  that  overbearing  confidence 
with  which  fom  e  of  your  followers  have  fpoken,  for 
I  do  not  know  whether  I  ever  heard  any  people  (who 
have  lefs   to  fay  upon  feveral   things)  more  pofitive 
and  dogmatical  in  my  life.     But  you^  fir,  only  fay, 
"  'm.  my  apprehenfion,"  which  I  take  to  be  a  lowly 
expreffion,  much  like  that  of  one  of  the  greateft  men 
we  ever  heard  of,  namely  5/.  PauU  when  he  fays, 
.  "  /  think  I  have  the  Spirit  of  God.    i  Cor.  vii.  40. 
The  Spirit  of  God,     Of  and  concerning  which,    1 
have  heard  fome  of  your  people  fpeak  with  ail  that 
ftrength  of  aiTurance,  as  if  they  were  able  to  give  as 
clear   demonftrations   of  their  having   received  it  as 
the   apoftles   themfelves  ;    frequently  quoting   thofe 
fcriptures  which  can  refer  to  nothing  fhort  of  mira- 
culous operations.     Not  that  they  pretended  to  any 

C  2  ■  il:^h 


(       12       ) 

liich  meafures,  but  generally  difclaimed  every  thing 
of  that  nature  •,  infifting  chiefly  on  the  fandlifying 
influences  of  it,  by  which  the  heart  and  lile  are 
changed  and  purify  ed-,  as  undoubtedly  every  other  real 
chriftian  has  fo  received  it  as  well  as  they,  though 
they  do  not  fpeak  of  it  in  the  fame  language,  nor 
chufe  to  fay  fo  much  about  their  having  received  it 
as  they  do  j  believing  that  where  the  fruits  of  the  Spirit 
really  are,  they  Vv^ill  much  more  loudly  declare  their 
great  author,  than  all  they  can  fpeak  with  their  tongues. 

But  what  I  particularly  remark  upon  their  bring- 
ing fuch  texts  to  prove  their  having  received  the  Holy 
Ghoft,  is,  how  fadly  they  are  miitaken  in,  and  how 
far  from  the  true  knov/ledge  of,  many  pafiages  of  the 
Holy  Scripture  •,  bringing  of  it  down  to  their  own 
iafie  and  weak  apprehenfions.  I  have  heard  one  fay, 
"  I  am  fure  I  have  received  the  Holy  Ghoft:  The 
Holy  Ghoft  is  within  me  new."''  And  another,  "  I 
have  been  baptized  with  the  Holy  Ghoft  and  with  fire.''* 
I  believe  many  of  them  do  not  know  the  meaning  of 
the  W'Ords,  but  too  haftily  run  away  with  a  mere 
found ;  without  flaying  to  take  with  them  the  true 
and  proper  m.eaning  of  them. 

I  remember  you  tell  us  in  one  of  your  journals,  * 
that  among  your  people  at  Briftol  you  "  found  a  fpi- 
rit  of  enthufiafm  was  breaking  in  upon  many,  who 
charged  their  own  imaginations  on  the  will  of  God, 
and  that  not  written,  but  impreft  on  their  hearts.  If 
thefc  impreflions  (fay  you)  be  received  as  the  rule  of 
adlion  inftead  of  the  written  word,  I  know  nothing 
fo  wicked  cr  abfurd,  but  we  may  fall  into,  and  that 
without  remedy."  I  believe  you  may  find  in  other 
places  at  this  day,  fuch  a  fpirit  pofl"efling  many  of 
them  •,  I  could  fpeak  largely  of  what  I  have  feen  and 
known.  And  muft  needs  fay  with  you,  that  if  their 
immaginations  are  to  be  received  as  the  rule  of  adion 

inftead 
Journal  from  J739  to  1741,  p.  93. 


(     >3     )      • 

inflcad  of  the  written  word,  I  know  nothing  indeed 
fo  wicked  or  abflird  but  they  may  foon  fall  into.'* 
What  therefore  you  have  fo  juftly  obferved  in  fome 
of  them,  I  know  by  real  experience  to  be  true  of 
others  of  them :  and  when  1  have  confined  them  to 
the  written  word,  they  have  either  made  no  reply, 
or  acknowledged  the  truth ;  and  yet  even  afterwards 
have  immediately  returned  to  their  former  notions, 
as  if  they  were  afhamed  of  their  confeilion,  or  afraid 
to  ftand  to  it  any  longer ;  and  then  generally  had 
fome  quibble  or  other  to  evade  the  force  of  an  argu- 
argument,  when  they  knew  not  what  to  fay.  Often 
times  appearing  to  be  wife  in  their  own  conceits. 

Upon  the  whole,  I  may  fafely  and  without  erring 
conclude,  that,  let  a  man  pretend  to  what  he  will,, 
'tis  certain,  he  can  never  be  led  by  the  Spirit  of  God 
v/ho  is  not  led  by  the  JVord  of  God  :  for  the  Word 
and  Spirit  are  one  :  they  agree  in  one :  they  fpeak 
the  fame  thing.  Whofoever  therefore  oppofes  and 
contradic5ls  the  Scripture,  oppofes  and  contradicts  the 
Spirit.  The  Spirit  doth  not  fay  and  unfay  :  Hath  not 
faid  one  thing  by  the  Apoftles,  and  another  by  the 
Methodijis  i  no,  no  :  He  cannot  be  guilty  of  felf-con- 
tradidlions.  Therefore  whoe\er  are  led  by  the  Scrip- ^ 
tures  are  led  by  the  Spirit,  for  the  Scriptures  are  the 
divine  breathings  of  the  Spirit  of  God.  And  what- 
ever fecret  whifpers  any  one  may  pretend  to  have  as 
an  overplus^  if  thofe  whifpers  contain  any  thing  in 
them,  Vv-hich  is  contrary  to  the  exprefs  and  plain- 
fpoken  words  of  the  fcriptures,  they  are  not  the  whif- 
pers of  God's  Spirit  but  of  the  devil.  Every  man 
therefore  ought  to  be  very  careful  how  he  entertains  a 
whifpering  fpirit. 

By  this  you  fee,  fir,  I  am  as  far  from  enthufiafm 
as  you  are,  I  wifii  every  one  who  is  called  a  Methodiji 
was  as  far  from  being  an  Enthufiaft  as  I  am.  I  hope 
you  will  not  be  difpleafed  with  this  digrefiion  which  I 

was 


(     14     ) 

was  (o  eafily  and  readily  led  into  by  obferving  the 
wide  difference  between  your  way  of  fpeaking  and  fome 
of  your  profeft  followers,  who  have  not,  it  is  evident 
yet  rightly  learned  that  important  ieflbn  hmnility.  I 
jiow  return  juft  to  obferve  again. 

You  fay,  "  You  have  not  found  any  community 
who  come  fo  near  the  fcripture  plan,  &c.  as  the  peo- 
ple called  Methodifis."  Perhaps  you  have  not  fearch- 
ed  fo  univerfally  as  to  be  acquainted  with  all  focieties 
or  communities.  Have  you  a  full  knowledge  of  the 
people  I  mentioned  above,  the  baptized  chrijfians  ? 
Do  you  know  the  principles  they  profefs  to  be  go- 
verned by  ?  Are  you  acquainted  with  the  foundation 
upon  which  they,  as  a  church  are  built }  If  you  fully 
know  thefe  things,  fir,  I  defire  you  to  tell  me,  where- 
in the  Methodijts  exceed  them.  And  though  you  ap- 
prehend they  are  neareft  the  fcripture  plan,  yet  you 
liave  not  given  me  one  fcripture  proof,  fo  that  at 
prefent  it  refts  only  upon  your  apprehenfion,  which 
is  too  weak  a  foundation  for  me  (whatever  it  may  be 
for  others)  to  build  my  faith  upon.  You  have  there- 
fore, all  that  work  to  do  I  defired  of  you. 

Dear  fir,  let  me  intreat  you  to  fpeak  plainly  either 
one  way  or  other,  prove  to  me  iir,  by  the  fcriptures, 
that  the  church  of  England,  or  the  Methodijts  if  you 
like  it  better,  are  rightly  gathered  and  brought  into 
a  chu.rch  ftate  and  rightly  governed  •,  or  elfe  tell  me 
the  fcripture  does  not  prove  it:  For  either  it  does  or 
it  does  not  •,  if  it  does,  then  you  can  do  it  too  •,  if  it 
doe?  not,  then  do  you  frankly  own  it,  and  acknow- 
ledge that  you  have  been  miftaken  •,  and  fo  return  all 
the  glory  to  God  and  your  Redeemer. 

And  now  I  conclude  this,  with  affuring  you  fir,  that, 
although  I  have  fpoken  plainly,  yet  never  angrily ; 
for  it  is  all  in  love,  and  nothing  elfe  but  love  to  you 
and  thofe  that  walk  with  you  :  and  with  the  moll  up- 
right view  to  honour  and  exalt  our  mofl  holy  and 

ever 


(  15  ) 

blelTed  Lord  and  Lawgiver,  Jefus  Chrift :  Whofe 
laws  and  ordinances  1  efteem  infinitely  above  the  beft 
human  fchemes  in  the  world. 

You  may  eafily  perceive,  fir,  I  am  quite  free,  open 
and  fimple,  without  art  or  craft,  I  am  for  honefty  and 
plain  dealing  -,  let  who  will  chufe  the  dark,  I  am  for 
broad-day  light.  1  wifh  I  knew  how  to  chufe  my 
words,  to  convince  you  that  1  am  all  that  I  pretend 
to  be  -,  honeft  and  fincere  before  God,  full  of  love 
and  tender  aifedlion  to  you  and  yours. 

The  reafon  of  my  writing  thus  is,  I  find  it  hard  to 
convince  fome  men  of  my  really  good  intention.  If 
1  fpeak  in  a  foft  and  gentle  manner,  I  am  fufpeded  a 
dilfembler,  flatterer,  or  hypocrite ;  if  plain  and  clofs 
to  the  point  as  I  can,  I  am  cenfured  as  rigid  and  un- 
charitable •,  fo  that  in  this  bigotted  aiid.  cenforious 
age,  one  hardly  knows  how  to  fpeak.  But  let  any 
man  think  or  fay  what  he  will  of  me,  I  know  whofe 
I  am  and  whom  I  ferve.  By  grace  I  am  what  I  am. 
And  no  man's  good  word  makes  me  better,  and  no 
man's  bad  word  makes  me  worfe  :  For  what  I  am  in 
the  fight  of  God,   that  o'nly  I  am. 

Pray  God  blefsjyw^,  and  make  you  to  increafe  in  the 
knowledge  of  his  will,  and  in  all  true  Judgme?!t ;  that  you 
may  approve  things  that  are  excellent  •,  that  you  may  be 
fmcere  and  without  offence  until  the  day  of  Chriji  ;  being 
filled  with  the  fruits  of  right eoufnefs,  which  are  by 
Jefus  Chrifi  unto  the  glory  and  praife  of  Gcd.  Amen, 
rliil.  i,  9.  10. 


A  Seriouj 


(     i6     ) 


A 

SERIOUS    REPLY 

TO     THE 

Rev.  Mr.  J  O  H  N    W  E  S  L  E  Ys 
LAST     LETTER,    &c. 
Reverend  and  Dear  SIR, 

IT  is  as  evident  as  the  light  at  noon,  that  when  the 
apoftles  went  forth  to  gather  a  people  out  of  the 
world  for  Chrift,  they  had  one  plain,  full  and  un- 
alterable rule  given  them  to  adl  by,  and  but  one  ^  and 
that  thofe  holy  men  did,  to  the  honour  of  their  great 
Lord  and  Maile^-,  ft-idly  adhere  to  it,  is  as  plain  and 
indifputable :  And  it  is  no  lefs  certain  we  ought  to 
follow  their  fteps.  'Tis  alfo  equally  true,  and  may  be 
abfolutely  depended  on,  that,  thai  Rule^  is  the  fame 
in  all  ages  and  nations  to  the  end  of  the  world-,  and 
confequently,  no  man  hath  any  authority  to  add  to  it, 
or  diminifh  any  thing  from  it.  What  was  a  rule  to  St. 
Paul  for  converting  or  bringing  men  to  believe  in 
Chrift,  and  making  them  members  of  his  church,  is 
equally  fo  to  you  and  every  preacher  in  the  world. 
Therefore  whether  you  are  converting  Indiajis,  Jezvs^ 
or  Turks,  Tartars,  Chinefe  or  Hotentots  \  it  is  all  one, 
and  there  ought  to  be  no  difference.  The  fcripture 
makes  no  difference  between  converting  E^iglifhmen 
and  Indians,  why  do  you  fir }  St.  Paul  fays,  Be  ye  fol- 
lowers 


(    '7    ) 

lowers  of  me  as  I  alfo  am  of  Chrift,  without  taken  any 
notice  of  ftates  or  places,  whether  in  Europe  or  Ame- 
rica. There  is  but  one  Gofpel  to  preach,  as  there  is 
but  one  Jefus  to  fave  ;  and  confequently,  but  one  Rule 
given,  by  which  we  are  to  be  diredled  in  the  way  of 
falvation.  And  though  all  men  do  not  hit  of  that 
Way,  nor  walk  by  that  rule,  yet,  it  is  not  lefs  certain 
that  there  is  but  one.  One  Lord,  one  Faith,  one  Bap- 
tifm.  Ephef.  iv.  5.  But  do  not  conclude  from  hence 
fir,  I  condemn  every  man  who  does  not  walk  in  that 
Gne  way  :  For  I  condemn  no  man,  I  cannot  if  I  would. 
I  -leave  every  man  to  anfwer  for  himfelf,  for  to  bis  own 
mafier  he  ftands  or  falls.  Rom.  xiv.  4.  I  believe  many 
will  be  found  in  heaven,  who  were  never  members 
of  Chrift's  viiible  church  on  earth.  I  believe  God 
is  no  refpe^or  of  perfons,  hut  in  every  nation  he  that 
feareth  him  and  worketh  right eoufncfs  is  accepted  with  him* 
Adls  X.  35.  God  expedeth  not  that  man  to  improve 
two  talents,  to  whom  he  hath  given  but  one.  I  ^CJ^ 
iifTure  you  iir,  I  bear  a  hearty  love  and  good-will 
to  all  men,  eipecially  to  them  who  love  the  Lord  Jefus 
Chrift  injincerity.  Ephef.  vi.  24.  And  as  my  love  to 
my  fellow-creatures  muft  be  ccnfiftcnt  with  that  obe- 
dience my  great  mafter  calls  for,  and  requires  at  my 
hands;  fo  it  is  confidently  with  both,  that  I  now 
write  in  vindication  of  what  I  conceive  to  be  the  truth, 
and  agreeable  to  his  mind  and  will.  And  when  we 
have  all  faid  all  we  can  fay,  we  muft  leave  all  men 
in  the  hands  of  the  infinitely-wife  and  good  God,  who 
knows  beft  how  to  difpofe  of  every  thing  and  every 
perfon.  And  therefore  will  certainly  judge  the  world 
in  right eoufnefs,  by  that  man  whom  he  hath  ordained. 
That  is  our  Lord  Jefus  Chrifl.  A6ls  xvii.  31. 

This  however,  is  certain  and  evident,  our  great 
and  honoured  Lord  has  delivered  X.o  the  world  an 
entirely  nevv'  fyflem,  and  placed  things  on  a  quite 
different  bafis  from  what  they  had  ever  been  before. 

D  To 


(     i8    ) 

To  this  end,  That  both  Jews  and  Gentiles  might  be- 
come one  "people  \  be  united  together  under  one  head  \ 
"walk  together  in  one  way  •,  and  be  all  happy  together 
in  one  heaven  at  laji^  In  confequence  of  which,  he 
muft,  undoubtedly  expe(5l:,  that  all  who  would  be 
faved  by  him,  fhould  inviolably  obferve  his  one  nu- 
thcd  of  falvation.  That  is,  fb  far  as  they  have  at- 
tained to  the  knowledge  of  it,  or  how  can  they  ex- 
pe6l  to  be  faved  by  him  ?  Has  he  made  any  promife 
of  falvation  to  any  one  who  does  not  walk  in  his  own 
inftituted  way  ?  Or  has  he  any  where  appointed  more 
ways  than  one  to  lead  men  infallibly  to  eternal  life  ? 
If  nothing  of  this  can  be  found  in  the  New  Teftament, 
what  I  have  faid  in  the  beginning  ftands  immoveable. 
In  your  laft  letter,  you  tell  me, 

Firft,  "  I  do  not  think  either  the  Church  of  Eng- 
land, or  the  people  called  Methodifts,  or  any  other 
particular  fociety  under  Heaven  to  be  the  true  Church 
of  Chrifi.  For  that  church  is  but  one^  and  contains 
ail  the  true  believers  on  earth.  But  I  conceive  every 
fociety  of  true  believers  to  be  a  branch  of  the  one  true 
Church  of  Chrift."  But,  whatever  you  think,  fir, 
I  cannot  help  thinking,  that  there  is  a  people  fomc- 
where  who  very  juftly  and  properly  may  be  called 
^he  'True  Church  of  Chriji :  Or  elfe  we  muft  be  at  a 
very  great  lofs  to  know  who,  or  what  fort  of  people, 
we  ought,  as  chriftians,  to  join  ourfelves  to  •,  unlefs 
we  are  to  make  no  difference  between  thofe  who  keep 
the  ordinances  as  they  were  delivered  by  the  apoftles 
*  and  thofe  who  do  not.  And  if  this  be  right  reafon- 
ing,  what  avails  the  reformation  from  popery  ?  Why 
were  men  fo  foolifh  to  fpill  their  blood  rather  than 
join  with  the  papijis  ? 

Suppofe  a  man  was  to  come  to  you  fir,  and  a(k,  "what 
fociety  of  chriftians   ought  I  to  join  myfelf  to,  that 
I  may  have  communion  and  feilowfhip  with  them  in 
*  I  Cor,  xi,  ii« 

the 


(     19    ) 

the  order  of  the  gofpel,  according  to  the  Inditution 
and  commandment  of  Jefus  Chrift  ?  'What  would  you 
fay  to  him  ?  Would  you  not  diredt  him  to  one  which 
you  prefered  above  the  reft  ?  To  one,  which  in  your 
apprehenfion,  came  neareft  to  the  Scripture  plan  ? 
Or  would  you  tell  him  "  all  focieties  are  alike,  it  mat- 
ters not  which  of  them  all  he  joins  himfelf  to  ?  Every 
fociety  of  true  believers  is  a  branch  of  the  one  true 
church  of  Chrift?"  But,  fuppofe  he  ihould  further 
afk,  "  where  muft  I  find  a  fociety  of  true  believers  ?" 
What  would  you  fay  to  him  then  fir  ?  1  know 
what  I  muft  be  obliged  to  fay  upon  your  fcheme.^  if 
1  were  in  your  place.  1  muft  fay,  now  you  have  non- 
plujfed  me.     For, 

Is  it  not  the  common  cry,  lohere^  lo  there?  Do  not  all 
chriftian  focieties  (fo  called )  lay  claim  to  that  honourable 
Title,  The  True  Church  of  Chrijl  ?  But  are  all  focieties 
that  One  true  church  ?  No,  "  All  focieties  of  true 
believers  are."  Now  we  are  juft  gotten  where  we 
were  before,  and  here  we  muft  be  -,  for  according  to 
the  definition  you  give,  of  the  One  true  church  of 
Chrift,  we  can  never  ftir  a  ftep  farther,  or  if  we  do^ 
we  fhall  quickly  revolve  to  the  fame  point  again. 
For  thus  you  fay,  "  The  church  of  Chrift  is  but  One, 
and  contains  all  the  true  believers  on  earth,  every  fo- 
ciety of  true  believers  is  a  branch  of  the  One  true 
church  of  Chrift"  Why  did  not  you  extend  it  a  lit- 
tle farther  fir,  and  fay  it  contains  all  the  true  believers 
that  ever  have  been,  are,  and  fhall  be  upon  earth, 
from  the  beginning  to  tlie  end  of  the  world  ?  You 
might  very  well  have  done  fo.  For  the  church  of 
Chrift,  conndered  as  the  church  of  God,  moft  cer- 
tainly is  but  One,  and  contains  all  that  ftiall  be  faved 
at  the  laft  day.  But  v/hat  is  this  to  the  purpofe  .? 
How  much  wifer  is  any  enquirer  for  this  ?  I  made  no 
doubt,  fir,  but  you  had  been  much  more  exac?]: 
and  methodical,  in  forming  your  notions  of  a  church 

D  2  than 


{     20     ) 

tlian  you  exprefs  to  me.  How  fhall  any  man  know 
by  your  general  definition  where  to  find  the  true  church 
of  Chrift  y  for  as  I  faid,  all  parties  lay  claim  to  it, 
all  call  themfelves  orthodox  and  true  believers  ?  Now 
if  there  be  not  one  ftanding  and  invariable  rule  by 
which  we  may  fafely  and  certainly  diftinguifh  the  right 
from  the  wrong,  the  true  from  the  falfe,  how  muft  we 
ever  be  able  to  convince  gainfayers  ? 

Now  fir,  if  what  you  think  and  fay  be  true,  viz, 
that  the  church  of  England  is  not  the  true  church  of 
Chrift,  you  have  certainly,  though  undefignedly  ex- 
cluded yourfelf  and  all  your  brethren  with  you,  from 
being  members  of  the  true  church  of  Chrift;  for 
which,  I  fuppofe,  they  will  fcarcely  give  you  thanks. 
But  probably  you  will  tell  me,  "  the  church  of  Eng- 
land is  one  particular  fociety  of  true  believers,  and, 
therefore  is,  among  others,  a  branch  of  the  one  true 
church."  I  fuppofe  then  we  are  to  account  every  de- 
nomination (or- as  you  word  it  fociety)  of  chriftians  to 
be  a  branch  of  the  one  true  church,  are  we  not  fir  ? 
If  you  fay  "  Yes,"  you  compel  me  to  fay,  it  is  a  moft 
confufed  jumble.  For  true  and  falfe,  right  and  wrong, 
without  any  difference  or  diftincflion  are  all  blended 
together.  And  if  you  fay  "  No,  Every  fociety  of 
true  believers  is. "It  is  the  very  fame,  becaufe  all  will 
call  themfelves  orthodox  and  true  believers. 

But  perhaps  you  will  fay,  "  I  do  not  mean  that  all 
that  are  called  chriftian  focieties  are  all  individually 
to  a  man,  true  believers-,  but  that  there  are  fome 
true  believers  in  every  chriftian  fociety :  And  thefe 
true  believers,  wherever  they  are  found,  make  up 
the  one  true  church  of  Chrift."  And  if  this  be  your 
meaning,  fir,  as  it  feems  to  me  it  muft  be,  then  we 
muft  conclude,  that  the  church  of  Chrift  is  gathered 
out,  and  compofed  of  all  the  different  focieties  of 
profefifmg  chriftians.  But,  dear  fir,  (let  that  be  as  it 
will)  is  this  defcribing  the  church  of  Chrift  by  any 

rule 


(       21       ) 

rule  that  can  be  found  in  the  Gofpel  ?  No  certainly, 
it  is  not.  I  fay  fir,  this  defcription  of  the  church  of 
Chrift  is  not  according  to  any  gofpel  rule,  but  is  given 
at  random,  at  very  great  random  indeed  fir.  It  is 
hoped,  you  can  give  a  much  fairer  and  more  beautiful 
defcription  of  the  church  of  Chrift  than  this  ;  which, 
is  no  lefs,  and  no  other,  than  making  his  church  to 
be  a  colleSlion  of  perfons  out  of  all  focieties,  parties, 
or  denominations  of  chriftians  :  Which  colle^lion,  you 
know  fir,  will  not  be  made  until  the  lafl  great  day  : 
So  that  according  to  this  account,  the  church  of  Chrift 
is  fuch  a  church,  as  no  body  knows  nor  can  know 
till  it  be  gathered  from  the  Four  Winds.  If  I  have 
miftook  your  meaning,  I  afk  forgivenefs. 

Be  pleafed  to  permit  me  now  fir,  to  afk  you,  where 
muflwe  find  a  fociety  of  true  believers  ?  In  your  way 
of  reafoning  it  feems  to  me  abfolutely  impoflible. 
For  you  fay,  "  you  think  no  fociety  under  heaven  is 
the  true  church  of  Chrifl,  buf  that  all  true  believers 
make  up  that  church."  If  fo,  then,  as  thefe  true 
believers  are  fuppofed  to  be  fcattered  up  and  down, 
in  a  promifcuous  manner  throughout  the  whole  of 
Chriilendom,  and  hid,  as  it  were,  in  the  feveral  fo- 
cieties to  which  they  do  feverally  belong,  where  fhall 
we  find  a  fociety  of  true  believers  ?  For  if  no  parti- 
cular fociety  be  the  true  church,  there  can  be  no  fo- 
ciety of  true  believers.  But  if  there  be  a  fociety  of 
true  believers,  that  very  fociety  is  the  true  church, 
Confequently,  fo  many  focieties  of  true  believers, 
juft  fo  many  true  churches. 

"  Every  fociety  of  true  believers  is  (fay  you)  a 
branch  of  the  one  true  church  of  Chrifl."  Every  fo- 
ciety of  true  believers  is  (fay  I)  a  true  church  of  Chrift, 
By  a  fociety  of  true  believers,  I  underftand  (and  mufl 
I  think  by  every  one  be  underftood  to  mean)  a  num- 
ber of  perfons  joining  together  with  their  refpecftive 
paftor  or  teacher,  ftatedly  to  worfhip  God,  and  perr 

form 


(       22       ) 

form  the  public  duties  of  religion,  or  in  your  own 
words,  "  to  ufe  the  means  of  falvr.tion,"  according 
to  the  order  of  the  gofpel.  Now  if  this  be  a  jufi:  de- 
finition of  a  fociety  of  true  believers,  as  you  will,  I 
think,  not  deny  •,  then  it  is  evident,  that  fuch  a  fo- 
ciety is  a  true  church  •,  as  the  following  fcnptures, 
with  many  more,  do  fully  prove.  What  thou  fcefi, 
write  in  a  hook^  and  fend  it  to  the  Seven  Churches  "which 
ure  in  Aiia,  Rev.  i.  1 1,  20.  and  Chap.  ii.  y.  AW  the 
Churches  Jhall  know^  ver.  23,  I'he  Churches  of 
■  Chrifl  falute  yoii^  Rom.  xvi.  16.  The  care  of  all  the 
Churches,  2  Cor.  xi.  28.  But  if  any  man  ivill  he 
contentious^  we  have  no  fuch  cuflom^  nor  the  Churches, 
(not  branches)  cf  God^  i  Cor.  xi.  16.  Thefe  texts 
are,  you  know,,.,  fir,  fo  many  glaring  proofs  of  what  I 
have  afierted.  By  all  which,  it  plainly  appears,  there 
are  many  true  churches  ;  even  as  many  as  there  are  fo- 
cieties  of  true  believers  ;  for  it  is  certain,  we  fhall 
never  be  ail  one  church  till  we  get  to  heaven.  There- 
fore as  many  as  agree  together,  toputthemfelves  under 
the  immediate  care  and  government  of  their  par- 
ticular paftor  or  teacher,  and  who  are  under  the  jufl: 
rules  and  regulations  of  the  Gofpel  ;  are  nov/,  and 
ever  were  ftiled  a  church  of  Chrift.  Unto  the  angel  or 
minifter,  bifhop  or  paftor,  of  the  church  (not  branch) 
of  Evhefus^  Rev.  ii.  i.  Thus  fir,  I  have,  I  think, 
clearly  proved  without  leaving  room  for  the  ieaft  ob- 
jection, that  each  fociety  of  true  believers  is  a  true 
church. 

As  to  the  difference  fome  are  pleafed  to  make  be- 
tween a  true  church,  and  the  true  church,  I  look  up- 
on it  to  be  mere  trifling  ;  for  if  a  church  be  not  the 
true  church,  it  cannot  be  a  true  church ;  and  if  it  be 
a  true  church,  it  muft  be  the  true  church.  Unto  the 
^ngel  ofTuz  church  (not  A  church,  muchlefs  branch) 
in  Philadelphia,  Rev.  iii-  7.  Here  was  a  particular 
fociety  of  true  believers  caljsd  the  church,  (as  it  is 

generally 


(     23     ) 

generally  in  other  places)  and  wherever  there  is  a  To- 
ciety  of  true  believers  at  this  day,  that  very  fociety  is 
the  true  church  of  Chrift  in  that  place^  though  not  the 
univerfal  true  church  of  Chrift  over  the  v/hole  world: 
For  in  the  whole  world  Chrift  has  many  true  churches. 
Now  fir,  I  hope  you  will  not  fcruple  to  acknow- 
ledge you  are  in  a  miftake,  about  what  you  call  a 
branch  of  the  true  church  of  Chrift.  When  he  faid 
to  his  difciples,  /  am  the  vme^  ye  are  the  branches, 
John  XV.  5.  We  very  well  know  he  did  not  mean 
that  his  difciples  were  fo  many  focieties  of  true  be- 
lievers. But  I  will  add  no  more  on  this  head,  only 
tell  you  here,  you  very  well  knew  I  did  not  defir« 
you  to  fhew  me  the  invijlble  church  of  Chrift ;  that 
being  impoflible  for  any  man  to  do.  None  can  tell  thft 
individuals  that  ftiall  be  faved  among  thofe  who  have 
lived  from  the  days  of  Adam  to  thi«  day  •,  and  it  is  equally 
impofiible  to  tell  every  individual,  that  fhall  be  faved 
among  thofe  who  are  yet  to  be  born  from  this  to  the  laft 
day.  So  that  I  can  look  upon  what  you  have  faid 
upon  this  head  to  be  nothing  but  mere  evafion.  And 
indeed  ftr,  before  I  can  perfuade  myfelf  to  proceed 
any  farther,  I  am  obliged  to  tell  you,  you  do  not 
deal  candidly  and  ingenuoufly  with  me,  not  like  a 
man  of  honour.  For  inftead  of  fending  me  a  dire<5l:  . 
anfwer,  you  fend  me  no  anfwcr  at  all.  You  do  not 
prove  any  thing,  nor  indeed  do  you  undertake  to 
prove  any  thing.  "  I  do  not  conceive.  So  far  as  I 
know.  According  to  the  beft  of  my  judgment." 
Thefe  are  your  arguments  to  me  fir,  but  do  not  clear  up 
any  one  thing.  What  is  the  reafon  you  keep  fo  much 
at  a  diftance  ?  Are  the  things  I  fpake  of  below  your 
notice  ?  Or  are  you  confcious  of  the  want  of  fubftan- 
tial  arguments  to  ftand  before  the  face  of  truth  }  You 
fay,  "  I,  upon  fixed  principle,  abfolutely  refufe  to 
enter  into  a  formal  controverfy  upon  the  head"  of 
cfeurch  government.     But  why,  fir,  have  you  made 

it 


(       24      ) 

It  a  fixed  principle,  abfolutely  to  refufe  dircufling  that 
point  ?  Are  you  afraid  others  fhouid  know  what  your 
form  of  church  government  is  ?  Or  are  you  fearful 
you  are  not  able  to  defend  it  ?  You  fay,  "  I  cannot 
ipend  time  in  oppofing  or  defending  this  or  that  form 
of  church  government.  I  have  proved  all  things  of 
that  kind  for  more  than  twenty  years  :  I  now  holdfaji 
that  which  is  good.'*  Do  you  fir.  That's  well.  But  I 
fear  there  is  fome  good  -,  you  are  fo  far  from  holding  faji, 
that  you  have  not  yet  received.  But  you  add,  "  That 
which  in  my  judgment  is  not  only  not  contrary  to 
fcripture,  but  ftridlly  agreeable  thereto."  Bur  in  my 
judgment^  it  will,  I  think,  be  found  in  its  proper 
place ;  you  do  hold  that  which  is  contrary,  and  there^ 
fore  far  from  being  ftridly  agreeable  to  holy  fcrip- 
ture. Let  me  add  fir,  you  do  not  feem  willing  to 
imitate  the  great  and  good  St.  Paul.  He  did  not 
make  it  a  fixed  principle  with  him  to  refufe  difputing 
for  the  honour  of  his  mafter,  for  he  was  very  often 
engaged  in  that  v/ork.  Had  it  been  a  fixed  principle 
■with  him  to  refufe  difputing,  he  muit  alfo  have  made 
it  a  fixed  principle  to  refufe  preaching,  for  men  would 
oppofe  him.  Is  it  no  matter  what  men  believe,  if 
they  do  but  live  well  ?  (fo  it  is  called)  This  indeed 
with  fome,  feem  s  to  be  a  favourite  notion  ;  the  very 
Shibboleth  pf  the  prefent  age  •,  the  darling  of  our  times. 
All  forts  of  men  are  ready  enough  to  fay,  "  It  fig- 
nifies  nothing  what  religion  we  are  of,  if  we  do  but 
live  good  lives  :  It  will  never  be  afked  what  religion 
"Wewere  of."  But  what  monftrous  fcupidity  and  down- 
fight  falfehood  is  this  !  as  might  eafily  be  evinced  by 
unanfwerable  arguments.  But  what  do  men  mean, 
think  you  fir,  by  "  living  good  lives  ?"  If  they  mean 
fuch  lives  as  are  according  to  the  gofpel,  I  know  no* 
body  that  will  contradid  them.  But  this  I  fear  is  not 
the  cafe,  but  a  mere  pretence,  only  defigned  to  flop 

the 


(    25    ) 

the  mouths  of  them  who  oppofe  their  grofs  eiTors. 
But  I  now  obferve. 

Secondly,  You  tell  me,  "  You  think  the  mode  of 
baptifm  is  necefTary  to  falvation  •,  I  deny  that  even 
baptifm  itfelf  is  fo  ;  if  it  were,  every  Quaker  muft 
be  damned ;  which  I  can  in  no  wife  believe."  Dear 
fir,  your  believing  or  not  believing  either  this  or  that, 
concerning  the  Quakers  falvation,  is  nothing  to  the 
purpofe.  You  could  not  poffibly  think  fir,  this 
would  be  received  for  argument :  on  the  contrary,  it 
is  a  fufncient  proof  of  the  v/ant  of  it.  Indeed,  to 
fpeak  freely,  you  are  no  more  baptized  than  they. 
Sprinkling  being  no  more  a  baptifm,  than  fcattering 
a  little  earth  on  the  face  of  a  dead  perfon  is  a  burial. 
This,  the  Quakers  themfelves  will  tell  you.  You 
and  they  ftand  upon  a  level  merely  with  regard  to 
baptifm ;  otherwife,  you  are  worfe  than  they.  They 
neither  have,  nor  pretend  to  have  any  water-baptifm. 
But  you  call  that  baptifm  which  is  no  baptifm.  You 
fay  and  do  not ;  and  yet  dare  not  fay  as  you  do.  You 
fprinkle  a  fev/  drops  of  water  on  the  face  of  a  perfon, 
and  fay,  '-'•  I  baptize  thee,"  which  is  not  true.  And 
you  dare  not  fay  I  fprinkle  thee. 

You  fay  "  I  think  the  mode  of  baptifm  is  nece/Tary 
to  falvation."  But  I  muft  beg  leave  to  tell  you  fir, 
you  have  fpoken  more  than  you  know  ;  it  was  a  word 
too  far,  you  was  too  hafty  and  concluded  too  foon : 
You  are  therefore  entirely  miftaken ;  I  think  no  fuch 
thing.  It  is  not  fo  much  the  mode  of  baptifm,  as 
baptifm  itfelf  I  infift  upon.  Let  but  the  thiyig  be  done, 
and  I  dare  fay  we  fiiall  not  differ  about  the  mode  or 
manner  of  doing  it.  But  here  fir,  is  '•'•your  grand  mif- 
take."  You  call  that  baptifm  which  is  no  baptifm, 
nor  hath  any  refemblance  or  likenefs  to  it.  Baptifm  is 
a  burial,  'Tis  a  burial  (though  indeed  but  for  a  mo- 
ment) of  the  whole  perfon  in  the  water,  as  literally 
and  truly  as  that  is  of  a  dead  perfon  when  laid  in  the 

E  grave , 


(     26     ) 

grave-,  only  with  this  difference,  one  is  buried  in  the 
water,  the  other  in  the  earth.  Now  lir,  you  know 
that  no  one  is  buried  who  only  Hes  upon  the  furfacc 
with  a  little  duft  fprinkled  upon  his  face,  any  more 
than  Job's  three  friends  were  buried,  when  they 
fprinkled  dufi  upon  their  heads ^  Job  ii,  12.  Neither  is 
that  perfon  baptized  who  has  only  a  little  water 
fprinkled  on  his  face.  And  it  is  exacflly  agreeable  to 
what  i  now  fay,  that  St.  Paul  himfelf  fpeaks  of  Bap- 
tifm,  when  he  fays,  JVe  are  buried  with  him  (that  is 
Chrift)  by  baptifm.  Rom.  vi,  4. 

No  man  ever  did  yet,  nor  ever  can  prove  fprinkling 
to  be  baptifm.  They  are  not  only  different  names 
but  as  different  things  •,  and  convey  as  different  ideas, 
being  as  different  in  {zn{Q  as  they  are  in  found.  I 
therefore  add,  Baptifm  is  immerging,  overwhelming, 
or  dipping.  If  therefore  fprinkling  be  baptifm,  then 
fprinkling  mufi:  be  dipping  ;  for  all  allow  that  baptifm 
and  dipping  are  fynonimous  terms ;  confequently, 
dipping  and  fprinkling  are  fynonimous  terms  alfo. 
Now  if  this  be  juft  and  right  reafoning,  it  is  no  bad 
Englifh  to  fay,  fuch  a  one  has  been  dipped  by  only 
fprinkling  a  few  drops  on  him.  But  I  muft  obferve 
farther,  you  look  upon  fprinkling  to  be  not  a  mode 
only,  but  as  7nuch^  as  properly  and  equally  (to  all  in- 
tents and  purpofes)  baptifm^  as  dipping  itfelf  is.  By 
which  we  are  led  to  conclude  that  fprinkling  Is  dipping, 
and  dipping  is  fprinkling.  'Tis  allowed  on  all  hands 
that  baptifm  is  dipping.,  and  you  fay  fprinkling  is  bap- 
tifm •,  if  io,  then  fprinkling  muil  be  dipping.  Again, 
fay  you,  baptifm  Is  fprinkling.  (I  mean,  you  own  and 
acknowledge  it  fo  to  be,  and  fo  do  thoufands  more 
befides  yourl>lf)  And  all  fay  dipping  is  baptifm  •,  if  fo, 
then  dipping  muft  be  fprinkiing.  How  can  thefe 
things  be  reconciled  iir :'  If  tnerefore  you  will  infift 
upou  it  that  fprinkling  is  baptifm,  you  muft  alfo  in- 

iifl 


(     27     ) 

upon  it  that  fprinkling  is  dipping.  Now  iir,  if  thde 
are  not  real  inconfiflencies,  yea  palpable  contradidlions, 
then  let  our  next  conclufion  be  to  throw  away  our 
bibles  and  our  reafon  together.  You  cannot  but  fee 
fir,  that  allowing  dipping  and  fprinkling  to  be  each 
of  them  fully  and  equally  baptifm,  they  do  necefTarily 
infer  one  another,  as  I  have  proved.  Let  us  now  (ee 
what  we  can  make  of  it,  by  allowing  them  to  be  two 
different  modes  of  baptifm.  But  firft  we  are  obliged 
to  lay  down  the  following  conclufion,  viz. 

Dipping  and  fprinkling  are  of  the  fame  import  and 
fignffication,  one  and  the  fame  thing ;  at  the  fame  time 
they  are  allowed  to  be  two  different  modes  of  that  fame 
thing.  'Tis  indeed  a  flrange  conclufion  !  But  however, 
we  cannot  help  it,  if  it  be  wrong,  give  me  leave  to 
pleafantly  tell  you,  we  muft  impute  it  to  the  learned, 
fuch  as  you  fir.  I  proceed;  dipping  and  fprinkling  are 
two  different  modes  of  baptifm  :  This  very  naturally 
leads  one  to  afk  what  is  baptifm  ?  Why,  it  is  either  or 
both  dipping  and  fprinkling.  Profound  reafoning! 
Who  can  fland  againft  the  force  of  fuch  an  argument  ? 
Dipping  and  fprinkling  are  each  of  them  diftindtly 
and  feparately,  truly  and  properly,  baptifm.  Dipping 
and  fprinkling  are  two  diftindl  and  proper  modes  of 
baptifm.  Then  fay  I,  dipping  and  fprinkling  are 
modes  of  one  another  ?  which  I  thus  evince. 

You  allow  dipping  to  be  a  mode  of  baptifm,  and 
that  fprinkling  is  baptifm ;  that  is,  fprinkling  is  the 
thing  which  dipping  is  the  mode  of.  Therefoi  e  dipping 
mult  be  a  mode  of  fprinkling.  Again,  you  allow  that 
fprinkling  is  a  mode  of  baptifm,  and  that  dipping  is  bap- 
tifm i  that  is,  dipping  is  the  thing  which  fprinkling 
is  a  mode  of:  therefore  fprinkling  muil  be  a  mode  of 
dipping. 

Thus  it  appears  that  by  making  dipping  and  fprink- 
ling fynonimous  terms,,  they  produce  a  heap  of  fy- 
nonimous  nonfenfe.     If  indeed  it  were  fo,  that  tho' 

they 


(     28     ) 

they  are  two  different  founds,  yet  they  carry  but  one 
and  the  fame  fenfe-,  two  names,  but  exprefs  one 
and  the  fame  thing  -,  two  v^ords,  but  convey  one  and 
the  fame  idea  •,  all  would  be  well  enough.  But  it  is 
no  fuch  thing,  we  all  know  it  is  not ;  indeed  dipping 
and  baptifm  are  exadly  fo,  and  we  are  all  fure  and 
confident  of  it,  no  body  difputes  it :  but  all  the  world 
can  never  make  the  others  fo. 

Suppofe  a  man  fhould  aflirm  with  all  the  afTurance 
and  confidence  imaginable,  that  creeping  and  jump- 
ing are  two  different  modes  of  leaping ;  yea,  that 
they  are  diflindtly  and  feparately,  truly  and  properly 
leaping  itfelf,  would  any  body  believe  him  P  What 
would  fuch  a  man  be  called  ?  Or  fuppofe  a  man  ever 
fo  dogmatically  to  affert  that  he  is  as  rightly  and  truly 
buried,  who  lies  upon  the  furface  with  a  little  earth 
upon  his  face,  as  he  is  who  is  put  into  it  and  covered 
all  over  with  it,  would  not  every  body  laugh  at  him 
and  fay,  the  man  is  either  touched  in  his  fenfes,  or 
knows  not  what  a  burial  is,  or  cares  not  what  he 
fays  ?     Again, 

What  would  that  miftrefs  fay  to  her  ^maid,  who 
having  commanded  her  to  wafh  the  linen,  fhould,  in- 
ftead  of  wafhing  it,  only  fprinkle  a  few  drops  of  water 
on  it  ?  Or  it  being  rightly  wafhed,  fhould  bid  her 
fprinkle  it  in  order  for  folding  it  up,  and  fhe  fhould, 
inllead  of  that,  go  and  dip  it  into  the  water  ?  Once 
more. 

Suppofe  you  v;as  to  fend  a  piece  of  cloth  to  be  dyed 
and  the  Dyer  was  only  to  fprinkle  a  few  drops  of  the 
colour  upon  it,  and  fend  it  you  back  again,  what 
would  you  fay  to  it  ?  Would  you  fay  it  was  really  and 
properly  dyed  ?  Or  v/ould  you  not  rather  fay,  the 
Dyer  never  dipt  this  cloth  in  his  Vat,  he  has  only 
fprinkled,  fpotted  and  flained  it,  and  thereby  has 
done  it  more  harm  than  good.  The  application  is 
cafy. 

upon 


(      29      ) 

Now  fir,  it  does,  I  think,  moft  clearly  appear  that 
fprinkling  is  fo  far  from  being  baptifm,  that  it  is  not 
lo  much  as  a  mode  of  it ;  hath  no  likenefs  to  it,  nor 
.any  refemblance  of  it,  but  is   as  different  from  it  as 
creeping   is  from  leaping.     Thus  I  have  fufficiently 
andjuilly  expofed  the  weaknefs  and  abfurdity  of  al- 
lowing  fprinkhng  to   be  baptifm,  nay,   or  fo  much 
as  a  mode  of  it.    Do  you  not  fee  fir,  that  it  unavoid- 
ably involves  you  in  inextricable  difficulties .''  And  do 
you  not  fee  that  your  diftindion  between  what  you 
call  the  mode  of  baptifm  and  baptifm  itfclf,  has  no 
jull  foundation  ?  You  make  a  difference  where  it  is 
not  poflible  to  be  made,  and  part  thofe  ■  things  which, 
all  the  world  cannot  put  afunder,  and  join  thofe  to- 
gether which   are  at  the  utmoft  diftance  from  each 
other.     For  to  fpeak  of  dipping  as  a  mode  of  baptifin 
is  to  make  a  difference  v/here  there  is  none ;  and  is 
juft  as  good  fenfe,  as   faying   dipping  is  a   mode  of 
dipping,  which   is  no  fenfe  at  all.     I  fay  therefore, 
dipping  is  not  a  mode  of  baptifm,  but  baptifm  itfelf. 
And  to  fpeak  of  fprinkling  as  a  mode  of  baptifm,  is 
joining   thofe  things  together  which  can  never  come 
near  one   another,  for  it  is  no  lefs  and  no  other  than 
making  fprinkling  to  be  a  mode  of  dipping,  which 
is  like  the  other,  no  fenfe  at  all.     Therefore,  when 
we  fpeak  of  the  mode  of  baptifm,  it  is  to  be  conceived 
and  underftood  only  of  that  particular  ad  of  the  bap- 
tift  or  adminiftrator  upon  the  perfon  baptized.     But 
to  talk  of  dipping   and   fprinkling  being  modes  of 
baptifm  is  to   talk  downright  nonfenfe.     And  now  1 
conclude  this  with  wiffiing  that  you,  and  all  others 
who  are  not,  may  foon  become  right  and  fit  fubje(5l;s 
for  baptifm  in  the  right  and  true  fenfe. 

You  have  faid  fir,  that  "  I  think  the  mode  of  bap- 
tifm is  neceffary  to  falvation,"  and  I  have  told  you 
that  you  are  miftaken,  and  that  I  believe  no  fuch 
thing.     But  whatever  I  think,  you  do  flatly  and  pofi- 

lively 


(     3^     ) 

fively  '•  deny  that  even  baptifm  itielf  is  fo."  But 
v»hat  if  I  fliould  prove  that  eve?t  you  yourfelf  do  make 
baptifm  neceffary  to  falvation,  what  would  you  fay 
then  fir  ?  However  I  will  try  for  once  what  can  be 
done. 

Remember  pray  fir,  and  well  confider  your  own 
iKords  in  your  Farther  Appeal,  where  you  fay,  "  We 
approve  of,  and  adhere  to  all  that  we  learned  when 
we  were  children,  in  our  catechifm  and  common- 
prayer-book.  We  hold,  and  ever  have  done,  the 
fame  opinions  we  received  from  our  forefathers.  We 
approve  both  the  dodlrines  and  difcipline  of  our  church. 
We  agree  with  you,  both  in  tlie  externals  and  circum- 
ilantials  of  religion."  *  Now  fir,  as  you  fay  you  "  ap- 
prove of,  and  adhere  to  all  you  learned  in  your  ca- 
techifm and  common-prayer-book,  &c."  You  mufl 
I  think,  allow,  that  Baptifm  is  neceffary  to  falvation. 
For  in  the  anfwer  to  the  very  fecond  queilion  in  your 
catechifm,  it  is  faid,  "  wherein  I  was  made  (i.  e.  in 
baptifm)  a  member  of  Chrifl,  the  child  of  God,  and 
an  inheritor  of  the  kingdom  of  heaven."  What  doth 
this  mean  ?  Is  it  not  a  full  declaration  that  baptifm 
j%  neceflary  not  only  to  your  being  made  a  member  of 
Chrifl,  the  child  of  God,  but  as  the  certain  confe.- 
cpience  thereof,  and  inheritor  of  the  kingdom  of  hea- 
ven "^  For  what  had  you,  or  any  other  child  more  at 
what  you  call  baptifm,  than  ha-piifm  to  make  you  an 
inheritor  of  the  kingdom  of  heaven  ?  Now  fir,  if  vou 
■were  not,  and  could  not  be  made  a  member  of  Chrifl, 
the  child  of  God  and  an  inheritor  of  the  kingdom  of 
heaven  without  baptifm,  then  you  muft  acknowledge 
that  it  is  neceffary  to  make  you  both  the  one  and  the 
ether  •,  confequently,  it  muft  be  neceffary  to  falvation. 
And  if  you  were,  or  could  be  both  the  one  and  the 
other  without  baptifm,  what  was  you  (as  you  call  it) 
baptized  for  ?  But  that  you  make  baptifm  neceflary 
*  Farther  Appeal,  page  134  and  135. 


(     3'     ) 

to  falvatlon  will  farther  appear,  from  hence.'     You 
fay,  you  "  hold,  and  ever  have  done,  the  fame  opini- 
ons with  your  forefathers."     Now  fir,  was  it  not  the 
opinion  of  your  forefathers,  and  therefore  your  own, 
according  to   article  9,    "  that  in  every  perfon  bom 
into  this  world  it  deferveth  God's  wrath  and  damna- 
tion ?"  And  is  it  not  in  confequence  of  this  opinion, 
(call  it  if  you  like  it  better,  an  article  of  your  faith,) 
that  every  child  ought  to  be  baptized  .''    Is  not  bap- 
tifm  fuppofed  at  leaft  to  wafh  away  Original  fM  ?  And 
is  not  that  fm  fuppofed  to  be  the  caufe  of  every  per- 
fon's  being  in  a  ftate  of  wrath  and  damnation  at   his 
coming  into  the  world  ^   And  that  every  perfon  is  de- 
livered therefrom,  and  removed  into  a  ftate  of  fal- 
vation,  in,  or  by  his  baptifm }  This  is  I  think  what 
is  generally  believed,  or  why  is  the  minifter  fent  for 
in  fuch  hafte  to  fprinkle  a  child  that  is  thought  to  be 
in  danger  of  death .''  'Tis  evident  you  dare  not  let 
your  children  go  out  of  the  world  without  what  you 
wrongly  call  baptifm. Pray  what  doth  this  look  like  i*  Is 
it  not  making  baptifm  neceffary  to  falvation  ?  If  it  is 
not,  tell  me  what  is.     If  therefore,  you  do  not  make 
baptifm  neceffary  to   falvation,  why  do  you  (as  you 
call  it)  baptize  them?  Now  if  a  child  fhould  die  im- 
mediately after  it  is  baptized,  (to  ufe  not  to  allow  the 
term)  you  have  no  fear  of  its  damnation,  becaufe  it  is 
fuppofed  to  be  by  baptifm  put  into  a  new  and  different 
ftate  from  what  it  was  in  before  •,  therefore,  if  before 
baptifm  it  was  in  a  ftate  of  damnation,  but  at,  or 
in  baptifm  in  a  ftate  of  falvation  •,  I  appeal  to  all  the 
world,  whether  you  do  not  make  baptifm  neceftary  to 
falvation.     And  now  fir,  you  are  I  think,  brought  to 
this  Dilemma^  viz.  You  muft'  either  allow  that  bap- 
tifm is   neceflary  to  falvation,  or  deny  that  it  is  ne- 
ceftary  to  baptize  infants.     And  if  you  will  not  allovT 
the  former,  you  muft  either  acknowledge  or  deny  the 
latter.     Acknowledge  it  you  cannot,  (or  that  would 

be 


(     32     ) 

be  allowing  what  you  deny,  viz.  that  baptifm  is  nc- 
cefiary  to  falvation.  And  if  you  deny  it,  you  entirely 
diflblve  infant  baptifm.  How  you  will  find  your  way 
out  of  this  Labyrinth  fir,  I  do  not  know,  except  you 
renounce  your  error  and  embrace  the  truth. 

'Tis  true,  I  have  known  fome  of*  the  "church* of 
England  who  had  no  fear  of  their  childrens  damna- 
tion had  they  died  without  fprinkling,  but  only  had 
it  done  out  of  cuflom  and  to  obtain  a  decent  burial  for 
them.  This  brings  to  my  mind  what  I  have  often 
wondered  at,  I  mean  your  refufal  to  bury  an  unbap- 
tized  child  in  the  common  way  of  burying  thofe  you 
call  baptized.  In  fome  places  not  fo  much  as  fufi'er- 
ing  the  Bell  to  be  rung  to  let  any  body  know  a  child 
is  dead.  Pray  fir,  what  is  the  reafon  of  it .?  Is  it  bc- 
caufe  the  unbaptized  child's  foul  is  gone  to  hell,  and 
therefore  its  body  is  not  worth  taking  notice  of  ?  One 
would  hope  not ;  and  yet  fome  people  would  be  al- 
moft  tempted  to  think  fo.  'Tis  I  think  a  piece  of  par- 
tiality, though  no  real  hurt  done  to  thofe  little  ones. 
But  upon  the  whole,  if  it  appears  that  the  church  of 
England  holds  baptifm  neceffary  to  falvation,  as  it 
feems  pretty  clear  and  evident  fhe  does  •,  and  as  you 
approve  of,  and  adhere  to  all  you  learned  in  your  ca- 
techifm  and  common-prayer  book,  &c.  &c.  you  mufl, 
confiftently  therewith,  notwithftanding  your  denial  to 
me,  allow  that  baptifm  is  neceffary  to  falvation.  And 
now  fir,  I  will  take  the  liberty  to  reafon  a  little  upon 
the  necefTity  of  Baptifm,  and  give  you  my  real  thoughts 
upon  it  without  referve,  in  all  plainnefs  and  fmipli- 
city.  Firfl,  to  whom  baptifm  is  not  neceffary.  Se- 
condly to  whom  it  is,  and  to  what  ends. 

Firft,  Baptifm  is  not  neceffary  to  thofe  who  never 
heard  of  Chrift  •,  nor  to  thofe  who  have  heard  of  him 
and  yet  continue  unbelievers,  whether  they  be  Pagans, 
Jews,  Turks  or  Dcijis  -,  and  all  others  be  they  who  they 
will  that  do  not  believe  in  Chrift.     Ngr  to  ideots, 

reafons 


[     33     ) 

nor  infants.  All  which,  without  the  leafl  fcruple, 
will,  I  doubt  not,  be  readily  granted,  except  the  in- 
fants laft  mentioned.  And  therefore  I  muft  give  the 
reafons  why  baptifm  is  not  necefiary  to  them,  much 
leis  to  their  falvation,  although  you  and  your  church 
m^jce  it  fo'.  But  here  I  muft  obfcrve,  that  baptifm, 
nor  indeed  any  other  duty  fingly  and  alone,  avails  no 
one,  (To  add  nothing  farther  at  prefent)  But  your 
church  makes  infants  falvation  to  depend  upon  bap- 
tifm only,  and  that  not  as  an  a6l  of  their  own  neither ; 
for  as  every  body  knows,  they  are  wholly  paffive  in 
it  :  So  that  if  baptifm  be  not  necefTary  to  their  fal- 
vation, it  is  indeed  in  no  fenfe  necefiary  to  theiii. 

For  they  are  wholly  deftitute,  and  altogether  in- 
capable of  religious  principles  and  pradlices  •,  and  this 
is  one  good  reafon  why  baptifm  is  not  necefTary  to 
'them.  Which  I  will  farther  iliuftrate  from  your  own 
catechifm,  which  will,  I  hope,  have  the  more  weight 
with  you,  becaufe  it  is  what  you  approve  of  and  ad- 
here to.     Therefore, 

When  with  refpedl  to  baptifm,  it  is  afked.  What 
is  the  inward  and  fpiritual  grace  ?"  The  anfv/er  is, 
*'  a  death  unto  fin,  and  a  new  birth  unto  righteouf- 
nefs  ;  for  being  by  nature  born  in  fin,  and  the  chil- 
dren of  wrath,  we  are  hereby  made  the  children  of 
grace."  This  anfwer  is  exadly  agreeable  to  what  I 
nave  obferved  before,  concerning  the  ftate  of  infants 
before  and  after  baptifm,  'Tis  allowed  here  they  are 
born  in  fin,  and  the  children  of  wrath,  and  are  by 
baptifm  made  the  children  of  grace.  By  baptifm  there- 
fore they  are  fuppofed  to  be  brought  out  of,  or 
changed  from  their  former  ftate  of  fin  and  wrath  into 
a  ftate  of  grace,  &c.  So  that  it  is  plain,  you  attribute 
abundantly  more  to  baptifm  than  either  we  or  the 
fcriptures  ever  do.  For  in  them  we  no  where  read 
that  baptifm  is  fo  efHcacious,  or  were  ever  defigned 
fo  to  be  to  any  perfons,  much  lefs  to  infants,  about 

F  whofe 


(     34     ) 

whofe  baptifm,  no  one  ever  read  a  word  therein. 
Here  then  is  another  plain  proof  you  do  make  bap- 
tifm necefTary  to  falvation.  It  is  mcft  evident  and 
certain,  that  according  to  the  facred  fcriptures,  there 
muft  be  fome  quaHfications  in  evei-y  one  previous  to 
baptifm  ;  which  quaHfications  are  entirely  wanting, 
nay,  it  is  abfolutely  impofTible  they  fhould  ever  be 
found  in  infants  •,  and  confequently  it  is  not  at  all  ne- 
ce/Tary  that  they  fhould  be  baptized. 

Now  thefe  qualifications  according  to  your  own  ca- 
techifm,  are,  "  a  death  unto  fin  and  a  new  birth  unto 
xighteoufnefs."  Thefe  make  up  what  is  called  "  the 
inward  and  fpiritual  grace,"  which  no  infant  can  be 
pofiefled  of.  *  Again,  you  fartlier  aik,  "What  is  re- 
quired of  perfons  (indefinitely)  to  be  baptized  ?  To 
which  the  anfwer  is,  "  Repentance  whereby  they  for- 
fake  fin,  and  Faith  whereby  they  ftedfaftly  believe 
the  promifes  of  God  made  to  them  in  that  facrament." 
What  repentance  and  faith  are  there  or  can  poflibly 
be  found  in  infants  fir  ^  Without  thefe  you  know 
there  can  be  no  death  unto  fin,  no  new  birth  unto 
righteoufnefs  ;  confequently,  no  inward  and  fpiritual 
grace,  which  ought  to  be  always  joined  with  the  out- 
ward and  vifible  fign  or  form  in  baptifm.  It  is  there- 
fore evident  to  a  demonflration,  that  as  infants  want 
thofe  qualifications  which,  according  to  your  own  ca- 
techifm,  are  previoufly  neceffary  in  order  to  make 
fit  fubje(5bs  for  baptifm,  it  muft  needs  follovv'  by  an 
unavoidable  confequence,  that  baptifm  is  not  necef- 
fary to  them. 

But  to  the  next  quefi:ion,  "  Why  then  are  infants 
baptized,"  (ay  fay  I  Vv'hy  indeed  ^)  when  by  reafon  of 
their  tender  age  they  cannot  perform  them  ?  That 
is,  the  duties  of  repentance  and  faith.  Or  in  o- 
ther  words,  as  repentance  and  faith  are  required  of 

per- 

*  No  one  at  its  baptifm  ever  gave  proof  of  a  death  unto  fin 
and  a  new  birth  unto  righteoufnefs. 


(     35     ) 

perfons  previous  to  their  being  baptized,  why  are  in- 
fants baptized,  who  can  neither  repent  nor  believe  ? 
Anfwer,  "  Becaiife  they"  [infants]  "  promife  them 
both"  [viz.  repentance  and  faith]  "  by  their  fureties, 
which  promife,  when  they  come  to  age,  themfelves 
are  bound  to  perform."  In  this  anfwer  is  contained 
the  reafon  why  infants  are  baptized,  although  at  that 
time  they  can  neither  repent  nor  beheve.  And  the 
reafon  is,  "  becaufe  they  promife"  (fo  it  is  exprefled) 
to  do  "  both"  fometime,  and  that  is  "when  they  come 
to  age,"  Here  let  us  obferve,  i.  Who  are  faid  to 
promife  ?  2.  What  they  are  faid  to  promife,  3.  By 
whom  they  are  faid  to  promife.  i .  Who.  —  Infants. 
I  deny  it.  They  promife  neither  ;  For  they  pro- 
mife nothing.  Nor  can  they,  being  utterly  incapa- 
ble of  making  a  promife  -,  therefore  for  any  one  to  af- 
fert  it,  is  no  lefs  than  an  infult  upon  the  common 
{Q.Y\{t  of  mankind  •,  a  high  and  glaring  affront  to  their 
underllanding.  None  can  miake  a  promife  without 
his  own  knowledge  at  leaft.  2.  What  infants  are  faid 
to  promife.  To  repent  and  believe.  No  fuch  thing. 
You  know  they  do  not.  For  if  (as  has  been  faid) 
they  promife  nothing,  they  do  not  promife  to  repent 
and  believe.  But  3.  By  ivhom  they  arc  faid  to  pro- 
mife. "  By  their  fureties,"  So  it  is  faid  indeed,  but 
it  is  far  from  being  right ,  for  if  infants  can  make  no 
promife  at  all,  they  can  make  none  by  their  fureties  -, 
if  they  could  make  a  promife  by  their  fureties,  they 
could  make  the  fame  promife  without  them  •,  fo  that 
it  is  the  fame  thing  exadly  to  promife  by  their  fure- 
ties as  to  promife  without  them  •,  for  none  can  make 
a  promife  by  another  to  a  third  perfon  without  his 
own  perfonal  knowledge.  Every  promufe  made  to 
another,  whether  by  furety  or  deputy,  (call  \}im.  what 
you  pleafe)  muft  be  the  .i(5t  and  deed  of  the  promifer. 
Let  us  for  once  fuppofe  a  man  jfhould  come  and 
tell  you  that  a  child  of  three  days  old,  had  promiled 
by  him,  to  give  you  a  thoufand  pounds  when  he  came 

F"  2  to 


(     36     ) 

to  age,  would  you  pay  any  regard  to  fuch  a  promlfe, 
or  to  the  perfon  who  told  you  fo  ?  Would  you  not  ra- 
ther refent  it  as  an  infult,  or  laugh  at  him  for  his  ri- 
diculous foolery,  or  pity  the  weaknefs  of  his  intel- 
ledls,  and  ihew  him  the  abfurdity  and  impoflibility  of 
fuch  a  promife?  And  could  that  child  be  obliged 
when  he  came  to  age  to  make  fuch  a  pretended  pro- 
mife good  ?  It  is  therefore  a  wrong  anfwer  to  a  need- 
lefs  queftion  in  your  catechifm  -,  for^  in  fhort,  the 
child  is  fo  far  from  promifmg  any  thing,  by  his 
fureties,  that  if  there  be  a  promife  made,  it  is  by  the 
fureties  for  the  child,  not  the  child  by  the  fureties  ; 
as  is  plain  from  the  third  queftion  in  the  catechifm. 
"  What  did  your  godfathers  and  godmothers  then 
for  you  ?  Anfwer,  "  They  did  promife  and  vow  (not 
I  by  them)  three  things  in  my  name,"  in  my  ftead. 
for  me,  or  in  behalf  of  me.  They  did -promife.  That 
is  it  fir. 

But  it  is  to  be  obferved,  that  the  promife  which 
infants  are  faid  to  make  by  their  fureties,  is  not  ex- 
peded  nor  required  to  be  performed  by  them  till  they 
come  to  age  \  that  is,  till  they  are  capable  of  know- 
ing and  underftanding  the  nature  of  the  promife  they 
are  faid  to  have  made  -,  if  fo,  why  in  fuch  hafte  to 
have  a  promife  made  fo  many  years  before  it  can  be 
performed  with  any  advantage  ?  Therefore  if  the  pro- 
mife is  not,  cannot  be  performed  till  they  come  to 
years  of  underftanding,  of  what  ufe  can  the  making 
of  fuch  a  promife  be  to  them  ?  What  end  can  it  an- 
fwer ?  Can  they  for  whom  it  is  made,  be  any  better 
for  it  ?  Wherein  ?  They  are  not  bound  to  obferve  it 
till  they  underftand  it  \  would  it  not  be  foon  enough 
to  make  it  when  they  do  underftand  it  ?  Surely  it  would. 
For  if  they  for  whom  it  is  made,  neither  are  nor  can 
be  the  better  for  it  till  themfelves  perform  it,  what 
ftands  fuch  a  promife  for  ?  Do  you  fay.  The  promife 
made  for  infants  by  their  fureties  lays  them  under  a 
greater  obligation  to  perform  it  when  they  do  come 

to 


(     37     ) 

to  age  ?  That  is  fooner  faid  than  proved ;  however 
I  will  venture  to  deny  it.  No  perfon  can  be  under 
anv  obligation  at  all  to  perform  a  promife  made  for 
him  by  another,  and  which  he  himfelf  never  made, 
nor  authorized  any  one  to  make  for  him ;  for  as  I 
.have  faid  the  infant  does  not,  cannot  make  it,  no  not 
by  his  fureties.  Every  promife  which  a  perfon  ftands 
engaged  to  perform,  muft  be  made  by  himfelf  per- 
fonally  ;  therefore  if  any  perfon  makes  a  promife  for 
another,  it  muft  be  by  the  order  and  appointment, 
authority  and  conimiilion,  will  and  confent  of  that 
other  perfon,  in  whofe  name,  and  for  whom  he 
makes  it. 

How  extremely  wrong  therefore  it  is  to  fay  as  you 
do  at  what  you  call  baptizing  of  infants.  —  "  This 
Infant  muft  alfo  faithfully  for  his  part,  promife  by  you 
that  are  his  fureties  that  he  will  renounce  the  devil." 
And  again.  For  as  much  as  this  child  hath  promifed 
by  you  his  fureties  to  renounce  the  devil  and  all  his 
works,  to  believe  in  God,  and  to  ferve  him  j  —  yc 
muft  fee  that  he  be  taught  what  a  folemn  vow,  pro- 
mife and  profeftion,  he  hath  here  made  by  you.'* 
Whereas  on  the  contrary,  it  is  moft  certain,  the  child 
neither  did  nor  could  make  fuch  a  promife ;  nor  do 
the  fureties  take  it  fo,  but  that  they  themfelves  made 
the  folemn  vow  and  promife  for  the  child.  This  is 
evident  by  their  being  deftrous  to  clear  themfelves  of 
it  as  foon  as  they  can,  at  leaft  fome  of  them.  Though 
there  are  many  who  never  think  any  more  about  it,  or 
only  laugh  and  make  a  mere  jeft  of  it.  Pray  what 
ftand  fuch  fareties  for  ? 

Befides,  who  can  help  obferving  the  inconfiftency 
which  fo  evidently  ftiews  itfelf  in  this  tranfadion  ? — 
One  while  the  child  is  faid  to  promife  by  his  fureties, 
another  while  the  fureties  are  faid  to  promife  for  the 
child  ;  what  a  ftrange  jumble  of  things  is  here  !  Not 
one  word  of  fcripture  to  fupport  fuch  a  pradice.  Now 

fir. 


(     38     ) 

fiYj  by  what  I  have  fald,  doth  it  not  plainly  appear 
you  make  baptifm  neceffary  to  falvation  ?  ?  That  you 
make  it  neceffary  to  the  falvation  of  infants  ?  Why 
elfe  do  you  make  fo  much  ado  about  their  baptifm  ? 

Let  us  now  proceed  a  ftep  farther,  and  fee  v/hat  we 
can  fmd  in  the  holy  fcripture  to  favour  infants  bap- 
tifm ;  for  if  there  be  nothing  to  be  found  for  it  there, 
I  am  very  fure  it  can  never  be  neceffary  upon  chrif- 
•ttan  and  protectant  principles. 

Well,  —  I  have  fought,  but  can  find  nothing  of  it 
m  the  holy  fcripture  ;  I  may  be  allowed  to  affert  there- 
lore,  that  the  baptifm  of  infants  is  not  neceffary  as  a 
thing  belonging  to  chriftianity.  Now  who  can  ima- 
gine that  he  who  is  fo  great  a  lover  of  our  fouls,, 
would  have  negleded  to  appoint  any  one  thing  to  be 
done  by  us  as  neceffary  to  our  own  or  our  childrens 
falvation  ?  Had  our  bieffed  Lord  {^tn  it  neceffary  that 
our  children  ffiould  be  baptized,  we  are  abfolutely 
fiire  and  certain,  he  would  have  given  us  not  fome  flight 
intimation  of  it,  much  lefs  have  never  mentioned  it, 
(which  is  indeed  the  very  cafe)  but  would  have  ab- 
folutely and  certainly  required  it  at  cur  hands, 
and  therefore  would  undoubtedly  have  enjoined  the 
fame  upon  us,  as  God  did  circum.cificn  upon  the  Jews 
by  Mofes.  We  cannot  furelv  entertain  fuch  a  thought 
of  the  kindeft  and  beft  of  Beings,  that  he  requires 
that  of  us  which  he  has  never  revealed  to  us,  has 
^lY^n  us  not  fo  miuch  as  the  fartheft  diftant  hint  of. 
Do  you  fay,  "  The  fcripture  no  where  forbids  us  to 
baptize  infants?"  Very  true.  Audit  is  equally  as  _ 
true,  that  it  no  v/here  requires  us  to  baptize  them ; 
now  lir,  I  think  I  am  even  with  you.  But  I  v.ill  try 
if  I  can  to  put  the  odds  on  my  fide  •,  and  thereby  if 
poffible,  to  put  the  matter  out  of  difpute. 
•  It  is,  I  know,  frequently  faid  that  "  The  fcripture 
no  where  forbids  us  to  baptize  infants,  therefore  they 
may  be  baptized."  What  a  reafon  is  this !  How  very 

low 


(     39     )       _ 

low  and  trifiing.  By  whofe  authority  may  they  ht 
haptized  ?  If  men  may  do  that  as  an  ad  of  religious 
worihip  which  is  not  forbidden,  purely  becaufe  it  is 
not  forbidden  what  arguments  muft  we  ufe  againft 
the  Papijis  to  convince  them  of  doing  many  things 
wrong?  they  will  fay  fuch  a  thing  is  not  forbidden,  it 
is  welt  known  that  many  errors  have  crept  into  the 
church  at  this  door.  If  it  is  necefTary  that  infants 
ihould  be  baptized,  is  it  not  equally  necefTary  that 
they  fhould  receive  the  Lord's  Supper  ?  —  Why  not? 
It  is -no  where  forbidden.  But  if  this  is  not  necefTary, 
neither  is  that.  Pray  fir,  be  pleafed  ferioufly  to  confider 
Deut.  xviii.  i8,  19,  20.  and  I  think  you  may  there  fee, 
that  under  the  chriftian  difpenfation  God  hath  flridlly 
forbid-any  thing  to  be  done  in  his  name  v/hich  he  hath 
not  commanded  ;  and  hath  alfo  given  a  fand:ion  to  the 
general  prohibition  by  a  moft  fevere  threatening. 

If  therefore  any  man  would  prove  that  fuch,  or 
fuch  a  thing  ought  to  be  done  as  an  a(5l  of  v/orfliip, 
he  ought  certainly  to  fhew  a  command  from  God  for 
it,  or  at  leaf};  a  precedent  from  the  fcripture.  But  if 
he  can  bring  neither  precept  nor  exainple  from  die 
fcripture,  he  can  never  prove  either  this  or  that  ought 
to  be  done  as  an  ad:  of  religious  worfhip.  Now,  if 
this  be  the  cafe  Vv'ith  refped  to  infants  baptifm,  as 
you  know  it  really  is  the  very  cafe,  then  for  this  very 
reafon,  it  mufl  furely  be  allowed,  infants  ought  not 
to  be  baptized.  It  will  readily  be  granted,  that  v/hat- 
foever  the  gofpel  commands,  it  is  our  indifpenfabie 
duty  to  obey  -,  becaufe  v/hatfoever  is  commanded,  is 
necefTary  to  thofe  perfons  to  whom  the  command  is 
given ;  on  the  other  hand,  whatfoever  is  not  com- 
manded, nor  fo  much  as  mentioned  in  the  Gofpe], 
as  infants  baptifm  certainly  is  not,  can  in  no  fenfe  be 
obligatory  on  us.     I  add. 

If  Chrifl  has  commanded  all  things  necefTary  to  be 
done  by  us,  but  has  no  v/here  commanded  us  t( 


tizc 


_      (     40     ) 

the  infants,  then  infants  baptifmis  not  necefTary.  Now 
fir,  which  way  will  you  enervate  this  argument  ?  You 
■will  not  deny  that  Chrift  has  commanded  all  things 
necefTary  to  be  done  by  us  -,  nor  will  you  I  think,  af- 
fert  that  he  has  commanded  us  to  baptize  infants-, 
therefore  it  muft  needs  follow  that  infants  baptifm  is 
pot  necefTary.     Again, 

If  Chrifl  has  only  commanded  penitent  believers 
to  be  baptized,  then  furely  we  muft  conclude  that 
only  flich  are  to  be  baptized.  Therefore  if  the  for- 
mer be  true,  fo  is  the  latter.     I  farther  add. 

If  infants  may  be  baptized  becaufe  it  is  not  forbid- 
den, for  the  very  fame  reafon  they  may  receive  the 
Lord's  fupper,  becaufe  it  is  not  forbidden.  Pray  fir, 
for  what  reafon  are  infants  denied  the  Lord's  fupper  ? 
I  know  it  hath  been  faid,  "  if  infants  were  not  to  be 
baptized,  it  v/ould  have  been  exprefHy  forbidden  in 
the  fcripture  ?"  No  fir,  there  is  you  know  no  need 
for  fuch  a  prohibition,  any  more  than  for  their  being 
prohibited  to  eat  the  Lord's  fupper,  or  to  preach. 
They  are  as  incapable  of  baptifm  as  they  are  of  eat- 
ing the  Lord's  fupper,  or  of  preaching.  There  can 
be  no  need  to  prohibit  a  perfon  to  do  that  which  he 
is  quite  incapable  of  doing.  Infants  are  altogether 
incapable  of  repentance  and  faith,  which  muft  always 
precede  baptifm,  and  therefore  it  cannot  be  a  duty 
according  to  the  gcfpel  rule,  to  baptize  infants  in  the 
name  of  the  Lord.     Once  more. 

Infants  baptifm  cannot  be  at  all  necefTary,  becaufe 
our  blefTed  Lord  who  certainly  knew  all  things,  and 
therefore  knew  their  flate  and  condition  better  than 
we,  hath  pronounced  them  to  be  fucb  who  are  of  ibe 
kingdom  of  heaven  without  it.  Math.  xix.  14.  They 
therefore  need  not  be  baptized  to  make  them  inhe- 
ritors of  the  kingdom  of  heaven^  for  our  Lord  hath  ab- 
fblutcly  afTured  us  (and  who  dare  deny  it  .'*)  they  are 
of  that  kingdom.     Thus  fir,  it  flands  clear  and  plain, 

that 


(    41     )  , 

that  baptiTm  is  not  necefTary  to  the  {alvation  of  in- 
fants ;  which  was  the  thing  I  undertook  to  prove,  and 
which  I  have,  I  think,  fufficiently  proved.  I  fhall 
therefore  let  it  reft  here  till  you,  or  fomebody  elfe 
fhall  refute  what  I  have  advanced.     I  proceed, 

Secondly,  To  give  you  my  thoughts  of  the  perfbns 
to  whom  baptifm  is  necefTary  and  to  what  ends  it  is 
fo  to  them. 

Firft,  Baptifm  is  necefiary  to  all  thofe  who  repent 
and  believe  the  gofpel,  and  to  them  only  y  for  they 
only  are  the  perfons  who  are  commanded  to  be  bap- 
tized. To  prove  which,  we  will  begin  our  account 
from  John,  who  was  the  firft  commiffioned  Baptifi  m 
the  world.  Now  fir,  you  very  well  know  that  thofe 
who  come  to  be  baptized  of  him,  were  fuch  as  con- 
fefled  their  (ins,  repented  of  them,  and  believed  his 
dodlrine.  Math.  iii.  6.  Mark  i.  iv.  Luke  iii.  3.  Adls 
xix.  4.  As  therefore  John  baptized  none  but  fuch  as 
thefe,  it  is  moft  evident  he  baptized  no  infants  ;  nay, 
there  were  Pharifees  and  Saddticees  came  to  be  baptized 
of  him,  but  he  rejefted  them,  becaufe  the  fruits  meet 
for  repentance  (which  he  bid  them  bring  forth)  did  not 
appear  in  them.  Math.  iii.  7,  8.  'Tis  therefore  plain 
that  only  fuch  as  repented,  &c.  were  baptized,  which^ 
■'tis  certain  they  need  not  have  been,  if  baptifm  had 
not  been  necefTary  •,  likewife  our  great  Lord  himfelf 
when  he  became  a  teacher  of  men,  the  firf!:  iefTon  of 
inftru6lion  he  taught  them,  was,  to  repent  and  believe 
the  Gofpel,  Mark  i.  15.  And  all  who  learned  of  him 
and  received  his  inftrucftions,  and  fo  were  made  his 
difciples,  were  alfo  baptized,  John  iv.  i,  Jefus  made 
and  baptized  more  difciples  than  John.  But  if  baptifm 
had  not  been  necefTary  to  penitent  believers  m  virtue 
of  the  original  divine  command  God  had  given  to 
John,  we  have  no  reafon  to  think  our  Lord  would 
have  continued  to  prad:ife  it  •,  but  we  are  very  fure 
he  did  as  long  as  he  continued  to  make  difciples.  And 

G  when 


(     42     ) 

when  he  was  juft  going  to  leave  the  world  and  his 
chofen  difciples  together,  he  gave  them  full  commif- 
fion  and  authority  to  continue  making  difciples  by  the 
fame  means  he  himfelf  had  ufed,  viz.  by  teaching  and 
inftruding  them  into  the  knowledge  of  the  fame  doc- 
trines he  had  taught  them,  and  afterward  to  baptize 
all  fuch  who  were  fo  taught  and  inftrufted  in  every  part 
of  the  world  where  they  were  to  go.  Math  xxviii.  19. 
Go  ye  therefore  and  teach  all  nations^  baptizing  them. — 
Nothing  can  pofTibly  be  more  full  and  exprefs,  more 
evident  and  certain,  than  that  the  apoftles  were  firft 
to  teach  men  the  knowledge  of  God  and  the  Lord 
Jefus  Chrift,  and  whatever  was  needful  for  them  to 
know  in  order  to  make  them  difciples  of  Chrift,  and 
fo  to  fit  and  prepare  them  for  baptifm.  Let  us 
now  follow  our  Lord's  difciples  a  little  way  into  the 
world,  and  fee  how  well  they  executed  the  commif- 
fion  they  received  from  their  great  mafter. 

Firft,  vv-e  find  Peter  preaching  to  a  numerous  au- 
dience of  Jews,  his  own  countrymen  and  citizens  of 
Jerufalem  •,  thoufands  of  whom  being  fully  convinced 
of  the  truth  of  his  dodlrine,  faid  unto  Peter  and  to  the 
reft  of  the  apoftles.,  men  and  brethren,  what  ftjall  we  do  ? 
'Then  Peter  faid  unto  them.,  Rtpent  and  be  baptized  every 
one  of  you  in  the  name  of  Jefus  Chrift.— A€ts  ii.  ^y.,  38. 
Now  if  Peter  had  knov/n  that  baptifm  was  not  necef- 
fary,  he  would  only  have  faid  r^p^/?/  every  one  of  you. 
His  connedling  it  fo  clofely  with  repentance,*  feems  as 
if  he  made  it  as  neceftary  as  repentance. 

Now  if  thofe  enlightened  and  convinced  Jews  had 
entertained  the  fame  notion  of  baptifm  as  fome  in  this 
day  do,  who  pretend  to  be  no  lefs  enlightened,  if  not 
much  more  fo,  than  they,  we  might  have  expeded  to  have 
heard  them  making  the  fame,  or  fuch  like  objedions 
as  thefe  do  now.  "  "What  need  is  there  Peter  for  us 
to  be  baptized  ^  We  repent  of  our  fins,  we  believe  in 
Chrift  i  and  for  the  future  v/ill  ad  upon  new  princi- 
ples. 


(     43     ) 
pies,  and  devote  ourfelves  wholly  to  him  and  his  re- 
ligion.    Is  not  this  therefore  fufficient  without  bap- 
tifm  ?  Why  muft  we  be  baptized  ?  Baptifm   is   only 
an  outward  thing,  a  little  thing ;   (as  many  of  your 

followers  have  faid)  what  benefit  can  it  be  to  us  ?" 

But  we  hear  of  no  fuch  objedtions  in  thofe  days.  Men 
were  I  believe  then,  greater  lovers  of  Chrift  and  his 
ways  than  to  difpute  whether  they  fhould  obey  him  or 
not,  even  in  the  fmalleft  matters.     Again, 

It  is  certain  and  evident  that  the  fame  apcftle  feems 
to  lay  a  great  ftrefs  upon  baptifm,    and  fully  makes 
it  appear  that  it  is  necelTary  to  fomething  whatever  it 
is,  and  that  of  very  great  mom.ent  too,  even  to  fuch 
who  had  received  the  extraordinary  gifts  of  the  Holy 
Ghoji.     For  fays  he  with  refpedl  to  Cornelius  and  his 
friends.   Can  any  man  forbid  water  that  thefe  JJjould  not 
be  baptized.,  who  have  received  the  Holy  GhoJi  as  well 
as  we  ?    And  he  commanded  them  to  be  baptized.,  K&is  x. 
47,  48.     Now  if  any  perfons  ever  had  the  lead  reafon 
to  refufe  to   be  baptized,  thefe,  nej^t  to  our  bleffed 
Lord,  muft  have  had  the  greateft.     But  we  do  not 
hear  fo  much  as  one  of  them  opening  his  mouth  a- 
gainft  it.     None  faying  I  have  been  baptized  with  the 
Holy  Ghofi  and  with  fire.,  I  need  no  other  baptifm,  as 
fome  of  your  difciples  have  vainly  pretended.     Pray 
fir,  what  could  it  poffibly  be  that  made  baptifm  fo 
neceflary  to  thofe  converted  Gentiles  ?  It  was  not  their 
not  having  received  the  Holy  Ghoft  •,  for  that  they 
had  received.     It  muft  be,    one  would  think,  fome- 
thing very  extraordinary  that  made  baptifm  fo  necef^ 
fary  to  them.     But  what  it  was,  I  will  leave  you  to  de- 
termine as  you  pleafe. 

I  add  farther,  as  a  proof  that  baptifm  is  nece/Tary 
to  thofe  who  repent  and  believe,  that  moft  furprifing 
in^2.nct  oi  Saul  \  vmo,  though  converted  in  that  ex- 
traordinary way  by  Chrift  himfelf,  as  we  read  of,  Adls 
ix.  and  xxii.  chapters,    yet  muft  be  baptized.     And 

G  2  when 


':        (  44  ) 

when  '*  he  trembling  and  ajlomjljed^  [aid,  Lord,  'v:hiU 
wilt  thou  haroe  we  to  do?  'The  Lord  faid  unto  him^  arifcy 
go  into  the  city  [Damafcus]  and  itjhall  be  told  thee  what 
thou  miiji  d.Oy  A(5ls  ix.  6.  Accordingly  he  went  into 
the  city,  and  our  Lord  fent  one  Ananias^  a  good  and 
a  devout  man,  to  teach  and  to  tell  him  what  he  was 
to  do ;  and  among  other  things  one  was  to  be  bap- 
tized- What  {o  wonderful  a  convert  to  be  baptized ! 
What  neceffity  could  there  be  for  that  ? 

But  'ti&  evident  you  fee  fir,  it  is  not  the  higheft 
degree  of  grace  given,  or  being  pofieiled  of  the  greateft 
bleffings  and  privileges  below,  that  will,  or  can,  or 
were  ever  defigned  to  exempt  any  one  foul  from  be- 
ing obedient  to  the  Lord  Jefus  Chiift  in  baptifm.  No 
fir,  no  more  than  from  any  other  duty.     Notwith- 
ftanding   all  that   Saul  had  given  him  by  Chrift,  or 
was  now  become  by  grace,  he  mujl  be  baptized.     Yes 
fir,  it  miiJi  be  fo  •,  it  was  fo  then,  it  muit  and  ought 
to  be  fo   now.     It  is  very  remarkable  and  worthy  of 
attention.  Saul  cries  out  Lord  what  wilt  thou  have  me  to 
do?  And  the  Lord  bid  him  go  into  the  city  andit  (houid 
be  told  him  what  he  tntifl  do.     How  very  emphatical 
are  thefe  words  of  our  bleffed  Lord,  muii  do.     This 
neceffary  work  of  baptifm  Saul  feemed  to  be  very  di- 
latory about,  which  made  Ananias   fay  to  him,  And 
now.,    why  tarriefi   thou  ?    Arife  and  be  baptized^    and 
wajh  away  thy  fins.,    calling  on  the  name  of  the  Lord, 
Ad:s  xxii.  1 6.  Therefore  I  conclude,  that  what  was  ne- 
cefTary  for  penitent  and  believing  Saul  to  do,  we  muji 
do ;  is  equally  neceflary  for  every  penitent,  believing 
foul  now  to  do ;  yea  mujf  do.     For  who  is  to  make 
laws  for  Chrift  ?  Or  what  authority  hath  any  man,  or 
body  of  men  to  change  the  unalterable  laws  of  the  Son 
of  God?  But 

Lafdy,  Let  baptifm  however  be  what  it  will,  either 
for  greatnefs  or  neceffity,  it  is  our  fovereign  Lord  and 
King  hath  made  it  fo  i  and  as  none  ought  to  make  it 

lefs 


(     45     ) 

kfs,  fo  none  can  make  it  greater  and  more  neceflary 
than  he  has  made  it  by  his  own  example,  and  by  his 
own  authoritative  command.  'Tis  well  known  the 
apoilles  did  not  invent  and  fet  it  up  of  their  own  au- 
thority, for  they  had  none,  and  pretended  to  none 
but  what  tliey  received  from  their  great  Lord  and 
Mafter ;  and  as  they  adled  foiely  by  his  authority, 
fo  they  pundlually  obeyed  him  in  baptizing  as  well 
as  preaching,  for  one  was  their  v/ork  as  well  as  the 
other,  which  they  carefully  and  conilantly  performed 
in  all  places  where  they  were  received. 

I  aik,  was  it  neceflary  that  Chrift  diould  have  been 
baptized?    It  v/as.     Which  appears   plain   from  his 
own  words  to  John.     Thus  it  becomes  us  to  fiilfd  all 
righteoufnefs^  Math.  iii.   i6.     Though  it  feems  John 
thought  otherwife.    But  Jefus  knew  better  than  John.- 
Nowif  itvv'as  neceffary  that  Chrift  himfelf  iliould  be  bap- 
tized, is  it  not  as  necefiary  tha  tall  who  call  themfelves 
his  difciples  and  followers  fhould  be  baptized  alfo? 
Surely  it  is  highly  neceffary  that  they  fliould.  His  com- 
mand makes  it  neceffary  to  us,  for  we  ought  to  obey 
him  in  all  things  whatfoever  he  has  commanded.  This 
he  himfelf  has  given  us  as  the  criterion  of  our  being 
his   friends   and  difciples,  John  viii.  31   and  xv.  14. 
And  therefore  to  excite  us  to  this^  as  well  as  to  any- 
other  part  of  duty  we  have.   i.  His  command.  2.  His 
example.     3.  A  fure  declaration  that  he  is  the  author 
of  eternal  jalvation  unto  all- them  that  obey  him^  Heb.  v. 
9.     Not   partially  but   univerfally.     But  can   it   be 
rightly  and   properly  faid  of  thofe  perfons  who  will 
not  be  baptized,  that  they  do  univerfally  obey  him  I 
It  cannot ;  For  baptifm  is  certainly  a  part  of  that  obe- 
dience we  owe  to  our  Lord  Jefus  Chriil:.     It  is  well 
known  and  univerfally  acknowledged  that  the  leaft 
z.di  of  dlfobedience  is  a  iin  •,  all  therefore  who  believe 
in  Chrift,  and  will   not  be  baptized  according  to  his 
command,  are,   in  that  particular,   difobedient,  and 

con- 


(     46     ) 

confequently  muft  live  in  fin.  Now  if  baptlfm  (not 
iprinkling)  be  a  command  of  Chrift,  how  will  you 
and  your  followers  clear  your  confciences  of  guilt,  if 
you  will  not  obey  it  ?  Is  not  one  command  as  forci- 
ble and  binding  as  another  ?  Which  may  we  difpenfe 
with  and  not  be  guilty  ?  In  fliort,  if  baptifm  be  not 
necefTary  to  be  com.plied  with  by  the  perfons  to  whom 
it  is  commanded,  it  cannot  be  necefTary  at  all.  And 
if  Chrift  has  commanded  us  to  do  that,  which  when 
done,  will  be  nothing  to  our  fpiritual  intereft,  or  if 
left  undone,  will  be  no  detriment  to  us,  what  ftands 
fuch  an  infignificant  command  for  ? 

Some  there  are  who  excufe  themfelves  in  their  dif- 
obedience  to  Chriii,  in  negledling  baptifm,  thus, 
"  We  cannot  fee  it  to  be  our  duty ;  —  we  have  no 
burden  on  our  confciences  in  the  oraiffion  of  it.  —  If 
it  be  our  duty,  ve  hope  God  will  fhew  it  us  •,  will 
convince  us  of  it  by  his  fpirit,  &c."  But  it  fuch  per- 
fons will  not  fee  it  in  the  New  Teftament,  for  there 
it  is  written,  and  there  it  {lands  to  be  {^tn  and  read, 
and  known  of  all  that  have  a  real  defire  to  acquaint 
themfelves  with,  and  chearfully  perform  every  part 
of  duty ;  I  fay  if  they  will  not  fee  it  in  the  New-Tef- 
tament,  and  l3e  convinced  of  their  duty  from  that  in- 
Ipired,  facred  and  unerring  v;ord,  I  know  not  that 
they  have  any  reafon  to  exped:  a  new  revelation.  And 
indeed,  according  to  that  way  of  reafoning,  if  it  will 
bear  that  name,  men  m.ay  excufe  themfelves  from  juft 
what  they  pleafe.  Whatfoever  they  have  no  mind  to 
comply  v/ith,  they  may  pretend  they  do  not  fee  it  to 
be  their  duty.  —  But  if  they  will  not  hear  and  believe 
Mofes  and  the  prophets,  Chrift  and  his  apoftles,  I  know 
not  of  any  other  means  that  will  be  fufhcient  to  bring 
them  to  believe. 

There  are  fome  that  do  not  fcruple  to  fay,  "  faith 
in  Chrift  is  not  necefTary"  as  Jews  and  Deifis.  But 
what  doth  their  fayings  prove  \  Truly  nothing.   Now 

the 


(     47     ) 

the  fakers  fay  the  fame  of  the  Lord's  fupper  as  they 
do  of  the  Lord's  baptifm  :  But  ought  they  not  to  bic 
baptized  ?  Ought  they  not  to  receive  the  Lord's  fup- 
per ?  Can  fach  as  thefe  be  rightly  called  'True  Belie- 
vers ?  Are  they  according  to  Chrift's  gofpel  and  the 
rules  therein  contained,  as  fafe,  and  therefore  may  be 
as  certain  of  falvation  without  thefe  things,  as  others 
are  with  them  in  the  anfwer  of  a  good  confcience  ?  If 
fo,  what  do  they  fland  for  ?  If  at  the  laft  day  excufes 
will  be  received  for  juft  reafons  and  pretences  for  per- 
formances, who  will  not  have  fomething  to  plead  ? 
And  then  who  will  not  be  faved  ?  If  perfons  who  en- 
tertain wild  enthufiaftic  notions,  who  maintain  falfe 
and  dangerous  docStrines,  are  to  be  accounted  True 
Believers,  what  mufc  wc  do  with  our  bibles  ?  What  is 
our  rule  of  faith  and  pra<5lice  for  P  O  dear  (ir  '  let  us 
be  very  careful  we  do  not  few  piUows  to  peoples  arjn- 
holes^  Ezek.  xiii.  i8.  Let  us  iiever  prophecy  fmooth 
and  deceitful  things  out  of  our  own  hearts,  to  make 
them  quiet  and  eafy,  and  fo  to  reft  and  be  fatisfied  in 
their  errors  and  falfe  dodirines.  The  Jews  may  come 
at  the  laft  day  and  tell  their  judge,  we  could  not  fee 
it  while  we  lived  on  earth  to  be  our  duty  any  more 
than  we  could  fee  it  to  be  for  our  intereft  and  hap- 
pinefs  to  believe  and  own  thee  to  be  our  Meffiah, 
we  had  no  burden  upon  our  confciences  for  putting 
thee  to  death,  as  a  blafphemer,  &c.  We  believed 
then  that  thou  waft  an  impofter.  Had  God  by  his 
Spirit  convinced  us  that  thou  waft  indeed  the  very 
Chrift,  or  hadft  thou  come  down  from  the  crofs,  we 
would  certajnly  have  received  and  ov/ned  thee.  But 
alas  !  how  vain  will  all  this  be  at  fuch  a  time  ;  and  is 
it  not  equally  as  vain  now  for  any  man  to  fay  he  can- 
not fee  it  to  be  his  duty  to  be  baptized  ?  When  It  is  cer- 
tain there  is  no  chriftian  duty  more  plainly  and  ex- 
prefsly  declared  in  the  New-Teftameiit. 

There 


(     48     ) 

There  are  indeed  fome,  who  under  the  notion  of 
charity  to  all  who  profefs  chriftianity,  think,  that  the 
want  of  baptifm  is  not  at  all  hurtful  to  them  who 
pretend  they  cannot  fee  it  to  be  their  duty  to  he  bap- 
tized, and  therefore  thofe  who  are  baptized,  ought 
not  to  fcruple  to  receive  and  own  thofe  as  membei-s 
of  the  vifible  chriftian  church  who  are  not  baptized, 
and  allow  them  to  have  communion  with  them  at  the 
Lord's  Table.  And  that  to  make  any  difference  be- 
tween thofe  who  are,  and  thofe  who  are  not  baptized, 
is  both  unreafonable  and  uncharitable,  and  deftroys 
peace  and  unity.  But  to  fuch  perfons  it  muft,  I  think, 
be  faid,  they  miftake  the  true  notion  of  charity. 

What  is  charity  but  the  love  of  God  and  our  neigh- 
bour ^  And  wherein  is  our  love  to  be  manifefted  .? 
Why  firft,  I  think  our  love  to  God  is  to  be  manifefl- 
ed  by  our  fteddy  adherence  to,  and  univerfal  com- 
pliance with  all  his  commands  ;  agreeable  to  which 
iaith  St.  John,  'This  is  the  love  of  God  that  we  keep  his 
co7nmandments^  i  John,  v.  3.  And  faith  our.blefTedLord, 
He  that  hath  my  commandments  ayid  keepeth  them^  he  it 
is  that  loveth  me.  If  any  man  love  me  he  will  keep  my 
woj-ds^  John  xiv.  21,  23.  Secondly,  Our  love  to  our 
neighbour  is  to  be  manifefted  by  our  readinefs  and 
willingnefs  to  do  him  all  the  good  fervice  we  can, 
both  to  his  foul  and  body.  Thou  fhalt  love  thy  neigh- 
ho'ur  as  thfef^  Math.  xix.  19.  And  to  do  unto  him  all 
that  which  v/e  would  have  him  do  unto  us.  This  is  cha- 
rity to  God  and  man.  But  furely  God  no  where  re- 
quires us  to  facrihce  and  give  up  the  truth,  or  any 
part  of  it,  for  the  fake  even  of  this  nobleft  kind  of 
charity  to  our  neighbour.  And  it  would  ceafe  to  be 
charity,  or  love  to  God,  if  I  was  to  break  his  com- 
mandments. For  how  abfurd  would  it  be  to  pretend 
to  love  him,  and  at  the  fame  time  to  difobey  him, 
or  countenance  others  in  their  negledt  of  any  of  his 
commands.  At  the  fame  time  therefore  that  we  pre- 
tend 


_     (     49     ) 

tend  to  exalt  chanty,  let  us  be  very  careful  we  do 
not  fet  afide  a  plain,  pofitlve  and  exprefs  command  of 
our  Lord  and  Saviour  Jefus  Chrift.  This  would  be 
making  one  duty  to  interfere  with  another  ;  nay,  even. 
to  deftroy  or  make  void  another.  'Tis  alfo  fuppofmg 
at  leaft,  that  the  doing  of  one  duty  is  to  atone  for  the 
ncgled;  of  another,  which  is  certainly  wrong  •,  and  is 
running  direftly  into  the  fame  error  with  thofe  Si.  J  times 
fpeaks  of\  chapter  the  ii.  lo,  ii.  —  But  v/hether  is 
that  charity  greateft,  which  deftroys  an  ordinance  of 
God  for  the  fake  of  pleaiing  men,  under  a  pretence  of 
greater  love  to  them,  and  for  the  fake  of  living  in. 
peace  and  unity  with  them  ;  or  that  which  obeys  God 
in  all  things,  for  the  fake  of  pleafing  him,  and  there- 
by manifefting  the  higheft  regard  and  love  to  him  ? 

Hath  God  any  where  given  me  leave  the  better  to 
fliew  my  love  to  my  fellow-creature,  to  difobey  any 
one  of  his  precepts  ?  Or  hath  he  the  better  to  ihew 
my  love  and  regard  to  himfelf,  commanded  me  to 
obey  him  in  all  things  whatfoever  he  hath  faid  unto 
me  ;  although  all  m.en  fhould  be  difpleafed  with  me  j 
ihould  fpeak  all  manner  of  evil  againft  me ;  and  a- 
mong  other  railing  language,  ihould  call  me  an  un- 
charitable, narrow-fpirited,  precife,  conceited  fool  ? 
Or  hath  he  driven  me  into  fuch  a  flrait,  that  if  I  will 
maintain  true  chriftian  love  and  peace  with  men,  I 
muft  inevitably  difobey  him  in  fome  one  or  other  of 
his  commands  ?  Or  elfe  j.f  I  will  refolutely  and  con- 
ftantly  adhere  to  him,  and  ftridly  and  univerfally 
comply  with  his  juft  and  fovereign  will,  I  muft  necef- 
farily  want  charity  to  men  ?  I  fay  fir,  is  the  true  ftate 
of  the  cafe  ?  You  knew  and  every  body  elfe  may  know 
that  it  is  not.  Therefore,  let  us  refolve  with  the  aid 
of  omnipotence,  come  what  will  come,  to  obey  God 
in  all  things  ;  and  if  men  will  defpife  and  contemn  us, 
nay,  will  even  perfecute  and  deftroy  us  for  our  clofe 
adherence  to  every  part  of  duty,  we  (hall  however  be 

H  approved 


(     50    ) 

approved  of  God,  who  will,  according  to  his  gracious 
promife,  glorioufly  reward  his  faithful  and  dutiful  fer- 
vants  and  children,  whofe  fteddy  condud  is  direded 
and  governed  according  to  his  own  moft  wife  and  un- 
erring rules.     But, 

Secondly,  To  what  ends  baptifm  is  neceflary.  Firft, 
It  is  neceifary  to  the  fulfilling  all  righteoufnefs. 
Math.  iii.  15.  To  this  end  our  blefTed  Lord  himfelf 
fubmitted  to  it,  and  yielded  obedience  to  the  will  and 
commandment  of  his  Father  ;  and  at  the  fame  time 
has  left  us  the  moft  illuftrious  example  to  excite  us  to 
do  what  he  hath  done  before  us.  Now  if  it  was  ne- 
cefTary  for  our  Lord  Jefus  Chrift  to  be  baptized  in 
order  to  fulfill  all  right ecufnefs^  is  it  not  neceftary  that 
we  fhould  be  baptized  alio  ?  Was  it  more  neceflary 
for  him  to  be  baptized  than  for  us  ?  Wherein  }  If  he 
could  not  fulfill  all  righteoufnefs  without  it  how  can 
we  ?  If  our  Lord  had  not  been  baptized,  he  had 
omitted  fbme  part  of  righteoufnefs  ;  confequently,  all 
thofe  who  refufe  to  be  baptized  muft  live  in  fin.  Can 
we  think  Chrift  fulfilled  this  part  of  righteoufnefs  to 
exempt  us  from  it  ?  No  furely.  We  are  very  fure 
that  he  fulfilled  all  righteoufnefs^  but  with  no  defign  to 
exempt  us  from  any  part  of  duty.  'Tis  plain  there- 
fore, that  baptifm  is  an  ad:  of  righteoufnefs,  which 
is  our  duty,  and  becomes  us  to  be  found  in  the  prac- 
tice of.  Chrift's  words  are  very  remarkable,  he  doth 
not  fay  —  For  thus  it  hecometh  ME,  but  US  to  fulfill 
all  righteoufnefs.  US  who  call  ourfelves  his  follovvers. 
How  can  you  fir,  or  any  other  perfon  be  perfedly 
righteous,  if  you  will  not  fubmit  to  this  part  of  the 
righteoufnefs  of  God  ?  As  much  as  you  cry  up  perfec- 
tion, this  negled  of  duty  is  certainly  a  great  imper- 
fedion,  and  fpoils  the  boaft  of  many  of  your  follow- 
ers, who  arrogantly  fay  they  live  without  fin.  Neither 
is  it  to  any  purpofe  to  fay,  "  We  have  been  baptized 
in  our  infancy,"  for  I  have  proved  that  to  be  a  mif- 

take. 


(     5'     ) 

take.  And  it  is  to  as  little  purpofe  to  friy,  as  they 
feem  to  be  vaftly  fond  of  faying,  and  even  to  greatly 
glory  in,  viz,  "  we  have  been  baptized  with  the  Ho- 
ly Ghoft."  This  I  may  venture  abfolutely  to  deny. 
hut  if  they  have  been  fo  baptized  yet  are  they  ftill 
under  the  fame  obligation  to  be  baptized  with  water, 
and  that  you  know  very  well  from  the  inftance  of  Cor- 
nelius and  his  friends  already  mentioned. 

Secondly,  baptifm  is  neceiTary  to  the  receiving  per- 
fons  into  the  vifible  church  of  Chrift,  in  order  to  their 
being  made  partakers  of  all  the  bieffings  and  privileges 
thereof.   For  Chrift  himfelf  has  afilired  us  that  except  a 
man  he  born  of  water  and  of  the  fpirit^  he  cannot  enter  into 
his  church  or  kingdom^  John  iii.  5.     And  it  is  plain, 
that  in  the  days  of  the  apoftles,  none  were  received 
members  of  his  church  before  they  repented  and  were 
'  baptized,  as  the  New-Teftament  abundantly  confirms. 
Therefore,  in  thofe  days  no  infant  was  ever  admitted. 
Indeed  no  unbaptized  perfon  how  holy  and  godly  fo- 
ever,  could  find  admittance  into  Chrift's  church  then, 
confequently  no  unbaptized  perfon  ought  to  be  re- 
ceived into  his  church  now.  If  fo,  then  this  is  a  plain 
proof  that  baptifm  is  neceffary  to   church-member- 
ihip.     We  read   in  Ads  ii.  41,   42,    1^'hen  they  that 
gladly  received  the  word  of  the  gofpel  preached  by  Pe- 
ter, were  baptized  and  added  to  the  church  ;  and  that 
they  continued  fiedfaftly  in  the  apojlles  doElrine  and  fel- 
lowjhip,  and  in  breaking  of  bread  and  in  prayers.     So 
that  it  is  evident  the  mother  church  which  was  firfl 
founded  at  Jerufalem  had  no  infant  in  it.     As  there- 
fore the  church  there  was  wholly  compofed  of  belie- 
vers, fo  they  were  fuch,  and  none  but  fuch  as  were 
baptized.     All  which  is  quite  contrary  to  your  prac- 
tice of  fprinkling  infants,  and  thereby  making  them 
church-members.  —  And  yet  they  are  never  the  bet- 
ter for  it  neither  •,  for  they  are  ignorant  of  the  apof- 
tles  dodrine,  incapable  of  having  fellowfhip  with  be- 

H  2  lievers 


(       52       ) 

llevers,  of  coinmemorating  the  death  of  Chrift  by 
partaking  of  the  facred  elements  and  offering  up 
prayers  and  thanksgiving  with  the  congregation.  All 
which  are  certainly  of  no  ufe  to  them,  but  of  great 
benefit  to  thofe  who  rightly  know  and  believe  in  Je- 
fus.  —  'Tis  true  indeed,  I  have  read  that  the  eucharifi 
has  been  given  to  children,  but  you  do  not  do  fo. 
Why  fir,  are  they  not  as  capable  of  the  Lord's  fup- 
per  as  they  are  of  the  Lord's  baptifm  ?  What  is  it 
that  incapacitates  them  ?  If  they  are  not  capable  of 
the  former,  I  need  never  be  afraid  to  fay,  they  are 
incapable  of  the  latter.  Prove  that  they  are  capable 
of  baptifm,  but  prove  it  by  the  Ncw-Teftament,  or 
otherwife  I  cannot  receive  it,  and  I  will  prove  that 
they  are  capable  of  the  Lord's  fupper.  You  do  agree 
with  me  fir,  about  the  neceflity  of  baptifm  in  order 
to  church-memberjfhip  •,  we  only  difler  about  what  is 
truly  and  properly  baptifm,  and  who  are  to  be  ac- 
counted the  only  proper  fubje(5ls  of  it  •,  and  confe- 
quently,  who  are  to  be  received  as  proper  members 
of  the  body  of  Chriji  the  church.^  Ephef  i.  22,  23.  And 
indeed  it  is  a  material  thing  to  be  well  afiured  of. 
Were  we  all  of  one  mind  in  thefe  things,  many  fi:rifes 
and  divifions,  contentions  and  animofities,  would 
foon  and  for  ever  ceafe.  O  that  we  could  once  fee 
that  day  !  What  exultation  !  What  joy  would  fill  the 
hearts  of  all  pious  fouls  !  How  would  every  fincere 
lover  of  the  LorlE'vJefus  rejoice  and  be  glad  to  live  in 
love,  peace  and  unity,  with  all  his  brethren  and  fel- 
low-members of  the  pure,  the  uncorrupted  body  of 
Chrifi:  their  head  !  O  how  pleafant  would  the  dawn- 
ing of  that  day  appear  !  But  alas  !  it  is  not  yet  come. 
Divifions  feem  rather  to  increafe  than  decreafe.  Do 
fir,  let  the  New-Tefi:ament  decide  the  controverfy 
between  us.     But, 

Thirdly,  Baptifm  is  necefiary  to  penitent  believers 
to  entiile  them  to  the  promife  of  forgivenefs  of  fins, 

which 


(     53    ) 

which  is  freely  giv-en  unto  all  fuch  who  through  the 
redemption  which  they  have  in  Chrift,  through  his 
precious  blood,  according  to  the  riches  of  God's 
grace,  Ephef.  i.  7.  Accordingly  St.  Peter  fays  to  his 
new-made  converts  at  Jenifalem^  Repent  and  be  bap- 
tized every  one  of  you  in  the  name  of  J  ejus  Chrifi,  for  the 
remijfwn  of  ftns^  Ads  ii.  38.  It  ought  to  be  obferved, 
that  remiihon  of  fins  is  not  promifed  to  repentance 
only,  but  to  repentance  and  baptifm.  The  apoftle 
feems  to  make  baptifm  as  neceffary  as  repentance  ta 
entitle  them  to  the  promife  ;  not  to  either  of  them 
iingly  and  feparately  from  one  another,  but  to  both 
conjointly.  'J'herefore,  it  appears  plain  that  baptifm 
is  to  be  an  infeparable  companion  with  repentance, 
as  faith  is  to  be  with  them  both,  in  order  to  receive 
the  promife.  If  any  man  will  be  fo  venterous  as  to 
caft  out  baptifm  from  the  above  text,  and  declare  re- 
miffion  of  {\\\s,  to  repentance  only  ;  I  may,  by  the 
fame  authority  he  can  produce,  caft  out  repentance 
and  declare  rerniffion  of  fins  to  baptifm  only.  But  I 
will  only  add,  the  cafe  of  Paul ;  which  feems  plainly 
to  confirm  the  neceffity  of  baptifm  to  entitle  penitent 
believers  to  the  promife  of  forgivenefs  of  fins,  Ad:s 
xxii.  16.  Ananias  undoubtedly  underftood  the  necef^ 
fity  o^  baptifm  to  anfwer  its  defigned  end,  or  he 
would  not  have  exprelTed  himfelf  in  fuch  terms.  Nov/ 
fuppofe  the  three  thoufand  mentioned,  A6ls  ii,  41. 
and  Paul  in  the  above  text,  had  objected  againft,  and 
refufed  to  have  been  baptized,  would  they  think  you 
have  been  received  as  members  of  the  church  of 
Chrift  ?  Would  the  apoftles  and  the  reft  of  the  bre- 
thren, the  church,  have  admitted  them  into  fellow- 
Ihip  with  them  ?  Or  would  they  without  fuch  admif^ 
fion  and  baptifm,  have  received  remifiion  of  their  fins  ? 
If  not,  then  what  I  have  faid  of  the  neceflity  of  bap- 
tifm under  this  head  is  juft  and  right.  Therefore  if 
it  was  fo  in  the  apoftles  time  it  muft  be  the  fame,  the 

very 


(     54     ) 

Tcry  fame  in  our  time  •,  and  T  appeal  to  you  fir,  and  every 
ferious  knowing  chriftian,  for  a  decilion  in  this  point. 

Fourthly,  Baptifm  is  alfo  previouily  neceffary  not 
only  to  entitle  penitent  believers  to  the  promife  of 
forgivenefs  of  fins,  but  alfo  to  the  promife  of  receiv- 
ing the  Holy  Ghofi^  A6ls  ii.  38.  as  above  cited.  Nor 
do  we  certainly  know  of  any  one  perfon  befides  Cor- 
nelius and  his  friends,  that  ever  received  the  Holy 
Ghoft  before  he  was  baptized.  As  to  the  wild  en- 
thufiaftic  notions  of  fome,  about  their  having  received 
the  Holy  Ghoft,  I  am  fure  no  wife  and  judicious 
chriftian,  no  fober  thinking  perfon,  will  pay  any  re- 
gard to  them. 

'Tis  the  New-Teftament,  not  mens  fancies,  con- 
ceits and  heated  imaginations,  that  muft  be  our  rule 
and  guide  -,  'tis  the  fcripture  muft  teach  and  confirm 
us  in  the  truth  of  things.     As  therefore  in  the  time 
of  the  apoftles,  none  received  the  Holy  Ghoft  in  the 
ordinary  way,  before  they  were  baptized,  we  have  no 
reafon  to  believe  that  any  do  now,  notwithftanding  the 
vain  and  mighty  boafts  of  fome  men.    What  doth  any 
man's  faying  he  hath  received  the  Holy  Ghoft  prove  I 
Truly  juft  nothing  but  hi^fpiritual  pride.     Our  blef- 
fed  Lord  has  eftabliftied  an  invariable  rule  and  me- 
thod, according  to  which,  we  are  to  proceed  in  order 
to  receive  the  promifed  gifts  and  bicllings  of  the  gof- 
pel.     Whicti  rule  and  method,  if  we  break  in  upon, 
and  turn  things  out  of  their  places,  I  know  no  reafon 
we  have  to  exped  the  fulfilling  of  the  promifes.  Now 
the  method  Chrift  has  eftabliflied  in  order  for  our  re- 
ceiving the  gifts  of  the  Holy  Ghoft,  is,  to  repent, 
believe  and   be  baptized  ;  and  then  prayer  with  the 
lading  on  of  hands  of  the  elder,  paftor,  or  bifhop,  (call 
him  which  you  pleafe)  that  the  baptized  perfon  may 
receive  the  Holy  Ghoft,  in  fuch  a  meafure  as  God  may 
bepleafed  to  give  it  j  this  is  exadly  fcriptural,  and  to 

this 


jF^/^t. 


(     S5    ) 

this  the  promife  is  made.  If  you  can  fliew  me  ano- 
'  ther  as  fcripturals,  and  to  which  the  fame  promife  is 
made,  do  fir,  and  I  will  receive  it.  Sl  Paul  writing 
to  the  Ephefians  faith  to  them  —  after  that  ye  believed^ 
ye  were  fealed  with  that  holy  fpirit  of  promife,  Ephef  i, 
13.  And  was  it  not  after  they  were  baptized i"  Moft 
certainly  •,  and  not  before,  according  to  what  has  been 
obferved  above. 

Fifthly,  Baptifm  is  a  {landing  and  continual  tefti- 
mony,  a  juft  and  neceffary  reprefentation  of  the  death 
and  refurredion  of  Chrift,  and  alfo  of  our  death  to 
fin  and  reiurreftion  to  newnefs  of  life.  Now  it  is  well 
known  that  the  dodlrine  of  the  refurredlion  was  a  quite 
new  docftrine  to  tlie  heathens,  and  when  it  was  firil 
preached  among  them,  was  not  believed  by  thoufands 
of  them ;  nay,  fo  far  were  they  from  believing  it, 
tnat  they  laughed  at  it,  mocked  and  defpifed  it, 
and  the  preachers  of  it.  Every  one  therefore  who 
was  baptized,  did  by  that  aMion  as  well  as  verbally, 
declare  their  fleddy  belief  of  the  death  and  refiirrec- 
tion  of  Chrift,  and  alfo  that  they  themfelves  fhould 
be  raifed  up  from  the  dead  •,  and  what  can  we  find 
more  fignificant  than  baptifm  to  reprefent  a  death  bu- 
rial and  a  refurre6fc:on  by  ?  Herein  appears  the  wif- 
dom  of  our  Legiflator  in  commanding  all  his  follow- 
ers to  be  baptized.  For  if  at  any  time  they  were 
aflced  why  or  for  what  reaibn  they  v/ere  baptized,  they 
had  among  others,  this  very  good  reaibn  to  give, 
viz.  To  declare  their  belief  in  the  death  and  refur- 
rcclion  of  Chrift,  and  in  their  own  refurredion.  This 
I  think  might  be  one  end  for  which  our  Lord  infti- 
tuted  baptifm,  that  the  dodrine  of  the  refurredion 
might  be  more  fully  known  and  eftabliihed  among 
the  gentile  converts  •,  for  it  is  certain,  if  our  Lord  be 
not  rifen,  we  ftiall  not  rife  from  the  dead  ;  and  if  (o, 
all  preaching  is  in  vain,  we  are  yet  unredeemed  from 
bur  fins.     Nothing  can   give  us  greater  confolation 

than 


(     56    ) 

than  to  be  aflured  that  we  fhall  rife  again  from  the 
dead  to  live  for  ever  with  Chrift.  We  are  therefore 
perfectly  afTured,  and  by  baptifm  do  declare,  that 
we  believe  as  Chrift  rofe  again  from  the  dead,  fo  ihall 
we  rife  from  the  dead.  Our  being  immerged  or  put 
under  the  water,  reprefents  our  death  and  burial  in 
the  grave ;  and  our  being  raifed  up  again  out  of  the 
water,  as  clearly  reprefents  our  refurredion  from 
death  and  the  grave.  Now  as  it  was  of  the  utmoft 
importance,  fo  it  was  of  the  greateft  neceffity  that 
the  death  and  refurreftion  of  Chrift  ihould  be  rightly 
known  and  fully  eftablifhed  •,  and  to  this  end,  befides 
preaching  the  gofpel,  our  Lord  hath  moft  wifely  and 
gracioufly  commanded  his  followers  to  be  baptized 
in  his  name.  It  appears  therefore  plain  enough,  that 
baptifm  Is  a  neceffary  declarative,  a  ftanding  tefti- 
mony,  a  true  and  real  witnefs  of  the  truth  of  Chrift's 
refurredlion  and  our  ov/n  •,  of  Chrift's  dying  for  our 
lins  andrifing  again  for  our  juftification,  Rom.  iv.  25. 
You  fee  fir  now,  how  fignificant  and  necefiary  a  com- 
mand baptifm  is  •,  and  if  we  confider  its  dired  ten- 
dency as  it  ftands  conne6ted  with  faith,  we  ihall  fee 
what  a  profitable  part  of  obedience  it  is  to  us.  For 
as  we  do  at  baptifm  profefs  to  repent  of  our  fins,  fo 
our  certain  belief  that  Cbnjt  died  for  us^  to  redeem  us 
from  all  our  imquities^  that  we  might  be  freely  and 
fully  pardoned,  is  reprefented  by  our  being  buried  in 
the  water,  which  hath  a  dired  tendency  to  lead  us  to 
forfake  our  fins  with  the  utmoft  abhorrence  •,  fo  like- 
wife  our  belief  of  Chrift's  refurreftion  and  our  own, 
reprefented  by  our  rifing  up  out  of  the  water,  as  di- 
redly  tends  to  excite  us  to  live  to  him  who  died  for  us. 
2  Cor.  V.  15.  This  is  the  ufe  St.  Paul  makes  of  the 
dodtrine  of  baptifm.  How  fhall  we  that  are  dead  to/in, 
live  any  longer  therein  ?  Knew  ye  not  that  fo  many  of  us 
as  were  baptized  into  Jefus  Chrijl,  were  baptized  into  his 
death?  Therefore  we  are  buried  with  him  by  baptifm 

into 


(    57    ) 

into  death ;  that  like  as  Chriji  was  raifed  up  from  the 
dead  by  the  glory  of  the  Father^  even  fo  we  alfo  fhould 
walk  in  newnefs  of  life.  For  if  we  have  been  planted  to- 
gether in  the  likenefs  of  his  deaths  we  flmll  be  alfo  in  the 
likenefs  of  his  refurre5iion :  Knowing  this,  that  our  old 
man  is  crucified  with  him,  that  the  body  of  Jin  might  be 
defiroyed,  that  henceforth  we  fhould  not  fervejin,  Rom. 
vi.  3,  4,  5,  6.  Therefore  it  is  at  baptifm  we  lay  our- 
felves  under  thefe  folemn  obligations,  to  die  unto  Jin, 
and  to  live  unto  God  through  Jefus  ChriJI  our  Lord,  vcr. 
the  nth.  Without  which,  baptifm,  and  ten  thou- 
fand  baptifms  will  be  of  no  ufe  at  all  to  us.  We  give 
up  ourfelves  to  God  in  a  holy  covenant,  we  devote 
ourfelves  folely  to  him  as  our  God  and  our  Father, 
to  love  and  ferve,  honour  and  glorify  him  all  the 
days  of  our  life.  We  do  thefe  things  ourfelves  fir, 
not  others  for  us  when  we  knew  nothing  of  it. 

But,  if  after  all,  you  fhould  fay,  "  The  death  and 
refurreftion  of  Chrift  and  our  own,  may  as  fully  and 
certainly  be  known  and  believed  without  baptifm  as 
with  it.*'  I  need  only  reply,  fo  may  his  death  and 
blood-fhedding  upon  the  Ctofs  be  remembered  with- 
out eating  bread  and  drinking  wine.  But  what  then  ? 
Does  that  prove,  that  eating  bread  and  drinking  wine 
are  not  neceffary  to  remember  our  holy  and  ever 
blefTed  Lord  ?  By  no  means.  This  very  anfv/er  will 
fufHciently  invalidate  the  other  objedion.     L'ut, 

Laftly.  I  have  faid  that  our  fovereign  Lord  and 
King  Jefus  Chrifl,  has  made  baptifm  all  and  what- 
foever  it  is.  Therefore  whether  it  be  more  or  lefs, 
or  not  at  all  neceffary  to  falvation,  it  is  all  that,  and 
only  that  which  he  has  made  it.  Let  us  hear  what 
he  fays  of  it.  He  fays.  He  that  believeth  and  is  bap' 
tized  fhall  befaved,  Mark  xvi.  16.  I  juft  obferve  here 
that,  the  meaning  of  our  Lord  cannot  be  that  every 
one  who  makes  a  profefTion  of  faith  in  him,  and  is 
baptized,  fhall  infallibly  be  faved ;  but  he  that  conti- 

I  &ues 


(    58    ) 

-nues  to  live  and  adl  according  to  his  own  folemn  en- 
gagement at  his  baptifm,  and  endures  to  the  end  the 
fame  Jhall  be  [aved^  Math.  xxiv.  13.   He  does  not  pro- 
mife  falvation  to  faith  exclufive  of  baptifm,  as  fomeof 
your  preachers  are  very  defirous  to  make  their  hearers 
beheve.     I  have  heard  them  quite  mifreadthe  words, 
.thus  j  He  that  believeth  —  Jhall  be  faved.     Which  is 
very  unjuftifiable,  the  text  does  not  fay  fo  exclufive 
of  baptifm  ;  and  I  have  obferved  that  even  you  your- 
f elf  Cir,  have  done  the  like  ;  perhaps  they  learned  of 
you  to  do  fo  too.   What  a  pity  it  is  that  holy  fcripture 
ihould  be  fo  mutilated  and  torn  in  pieces.  How  would 
you  like  it  fir,  if  any  perfon  was  to  cite  a  palTage  out 
of  fome  of  your  writings,  and  break  off  fome  mate- 
rial part  in  the  middle  of  a  fentence,  and  thereby  de- 
ftroy  the  juft  connexion  of  your  words,    to    make 
them  fpeak  what  you  never  intended  ?  I  fuppofe  it 
would  not  be  very  pleafing  to  you  i  yet  both  you  and 
fome  of  your  preachers  have  ventured  to  do  fo,  and 
very  often  too  by  your  great  Lord  and  Mafter.  How 
do  you  think  he  will  take  it  fir  ?  'Tis  a  liberty  you 
have  no  reafon  to  think  he  will  allow  of,  for  by  fuch 
curtailing  of  fcripture  men  may  make  it  fpeak  juft 
what  they  pleafe.     'Tis  certainly  a  high  affront  to 
the  great  author  of  it ;  it  is  diminifhing  his  honour 
and  authority.     Dear  fir,  take  heed  you  do  not  con- 
tinue in  fo  very  ill  a  pra(5tice ;  a  practice  which  re- 
flefts  fo  much  difhonour  on  your  Lord  and  Saviour. 
In  your  Journal  *  you  fay  "  I  publifhed  the  great 
decree  of  God.     He  that  believeth  — Jhall  be  faved ; 
hut  he  that  believeth  not  f jail  be  damned^  Markxvi.  i6.'* 
I  wonder  fir,  you  Vv'ould  fay  fuch  a  thing  !  You  will 
not  be  angry  if  I  tell  you,  you  did  not  publifh  the 
great  decree  of  God  contained  in  Mark  xvi.  16.     It 
was  only  a  part  of  it.     Why  did  you  thruft  out  the 
;«vords  —  and  is  baptized?  —  You  very  clearly  fee  how 

*  I  thijik  from  1739  to  1741. 
. ,    .  clofely 


(    S9    ) 

dofely  they  ftand  connefted  with  the  foregoing.  He 
that  believeth  —  The  words,  and  is  baptized^  muift  at 
no  time,  under  any  pretence  whatever,  be  lopt  off 
from  the  others,  but  muft  always  ftand  and  grow  to- 
gether. I  venture  to  fay  our  blefTed  Lord  has  not, 
Mark  xvi.  i6.  promifed  falvation  to  believing,  ex- 
clufive  of  baptifm  ;  unbaptized  believers,  I  fay  again, 
are  not  under  that  promife  ?  but  baptized  believers 
only.  So  that  I  may  juftly  conclude,  it  is  not  faith 
alone,  nor  baptifm  alone,  confidered  fingly  and  fe-- 
parately  from  each  other,  but  both  together;  which 
have  the  promife  of  falvation.  And  this  no  rational 
man  can  or  will  deny.  And  is  it  not  as  clear  as  the 
light,  from  this,  as  well  as  from  other  fcriptures, 
that  perfons  are  to  believe  before  they  are  baptized  ? 
And  that  they  who  do  believe,  muft  of  necelTity  be 
baptized,  in  order  •  to  receive  the  promife  annexed  to 
it  ^  Extraordinary  cafes  excepted,  fuch  as  the  thief 
upon  the  Crofs.  But  perhaps  you  will  fay,  I  think 
baptifm  is  neceffary  to  falvation ;  if  I  do,  fo  do  ycu 
too,  as  I  have  fully  proved.  But  whatever  I  think  of 
it,  that  makes  no  alteration  in  it  at  all.  My  thinking 
or  your  thinking  it  neceiTary  or  not  neceffary  to  fal- 
vation, makes  it  neither  the  one  nor  the  other.  What 
it  is,  it  is  ;  and  whatever  it  is,  it  is  Chrift  has  made 
it.  I  only  reafon  upon  it  from  the  fcripture,  as  it 
ftands  recorded  there  •,  I  neither  do,  nor  can  make 
it  any  thing  but  what  it  is.  I  believe  it  is  neceffary 
in  its  place  to  anfwer  its  defigned  ufe  and  end,  or 
what  it  is  commanded  for  ?  Why  did  Chrift  inftitute 
it,  if  it  ferves  no  end  or  purpofe  !  It  is  of  no  ufe,  nor 
indeed  is  any  other  pofitive  duty  fingly  and  alone. 
And  if  our  great  Lord  has  injoined  any  one  duty 
that  was  never  defigned  by  him  to  be  of  any  ufe  to  us, 
I  cannot  imagine  what  fach  a  duty  was  injoined  for 
at  all.  Was  it  merely  to  difplay  his  power  and  for 
vereignty .?  Vv'ho  can  think  fo  .?     But  fir, 

I    2  If 


(     6o    ) 

If  baptifm  be  in  no  fenfe  ufeful  and  necefTary  to 
us  in  the  way  of  falvation,  neither  is  the  Lord's  fup- 
per  ufeful  and  necefTary  to  that  end.  If  therefore 
the  Lord's  baptifm  and  the  Lord's  fupper  are  not  in 
fome  juft  and  proper  fenfe  necefTary  in  the  way  of 
falvation,  we  may  as  well  all  turn  ^iakers,  and  as 
they  have  done,  caft  them  both  away  together  j  and 
when  we  have  done  fo,  we  may  perhaps  find  fome- 
thing  elfe  to  throw  away  after  them,  and  at  lafl  turn 
Ranters. 

As  to  the  fakers,  they  are  to  anfwer  for  them- 
felves,  as  all  other  men  are.  I'o  bis  own  Mafter  every 
Manftands  or  falls,  Rom.  xiv.  4.  I  have  nothing  to 
do  to  judge  them  that  are  without.  'Them  that  are  with- 
out God  judgethy  1  Cor.  v.  12,  13.  And  he  is  infi- 
nitely wife,  and  jufl,  and  good,  and  will  do  right. 
This  may  be  faid.  It  is  not  our  charitable  thoughts 
or  opinions  of  men,  nor  our  good  wifhes,  nor  hopes 
of  their  falvation,  or  the  contrary  that  will  make  their 
ftate  and  condition  at  all  either  better  or  worfe,  or  in 
any  degree  change  or  alter  it  •,  for  what  every  man 
is  in  the  fight  of  God,  that  only  he  is. 

I  fincerely  and  heartily  wifK  if  that  would  do  any 
good,  that  all  men  were  in  the  true  gofpel  way  of 
falvation.  But  thofe  who  will  not  comply  with  the 
gofpel  terms,  mufl:  be  left  the  uncovenanted  mercies  of 
God.     An  exprefTion  fome  perfons  are  very  fond  of. 

But  what  a  flrange  gofpel  fhould  we  foon  have,  if 
things  were  left  to  fome  men ;  in  time  perhaps,  we 
fliould  have  no  gofpel  at  all.  One  fed  would  throw 
away  this^^  another  that,  and  in  the  end  would  perhaps 
throw  all  things  into  confufion.  Dear  fir,  let  us  re- 
member we  are  not  to  meafure  the  non-necefTity  of 
a  gofpel  duty  by  fome  mens  difobedience  to  it  and 
rejedlion  of  it  -,  for  if  we  do,  we  mull  no  longer  fay 
that  faith  in  Chrifi  is  necefTary  to  falvation  ;  for  if  it 
is,  all  Jews  and  Beijis,  which  make  up  a  prodigious 

greater 


(     6i     ) 

greater  number  than  the  fakers,  muft  be  damned, 
according  to  your  aflertion.     But  what  of  all  this  ? — 
Let  who  as  will  fall  under  the  terrible  fentence  of 
damnation,  the  gofpel  is  as  it  is,  and  muft  be  preached 
as  it  is,  without  making  changes  and  alterations  in  it, 
or  any  part  of  it.     Our  kind  thoughts  and  charitable 
opinions  of  men  about  their  falvation,   do  not  alter 
the  laws  and  precepts,  the  promifes  and  threatnings 
contained  in  the  gofpel.     Let  us  hear  what  Sf  Paul 
fays.     Though  we  or  an  angel  from  Heaven  preach  any 
9ther  Gofpel.,  —  or  //  any  man  preach  any  other  gofpel^ 
—  let  him  he  accurfed.,  Gal.  i.  8,  9.     Terrible  indeed' 
Every  preacher  ought  to  look  well  about  him,  and 
take  good  heed  that  he  preaches  all,  and  no  other, 
neither  lefs  nor  more  than  what  is  contained  in  fa- 
cred  fcripture.     Dear  fir,  is  fprinkling  infants  in  the 
name  of  the  Father,  &c.  any  part  of  that  gofpel  which 
Chrift  taught  and  commiffioned  his  apoftles  to  teach 
and  pradice  .'*  If  not,  then  it  ought  to  have  no  place 
in  the  chriftian  church ;  this  allowed,  the  difpute  will 
end.     I  recommend  once  more  to  your  ferious  con- 
fideration,  Deut.  xviii.  18,  19,  20.  Comp.  with  Ads 
iii.  22,  23. 

But  after  all,  perhaps  you  will  fay  as  fome  have 
done,  that,  "  The  Lord  hath  promifed  that  he  who 
believes  fhall  be  faved,  where  he  is  filent  in  cefpeft 
to  baptifm  ?"  True.  And  hath  he  not  alfo  where  he 
is  filent  in  refped:  to  repentance,  and  feveral  other 
parts  of  gofpel  obedience  .''  But  is  not  obedience  in- 
cluded and  necefTarily  to  be  underftood  in  a  true  gof- 
pel and  faving  faith  ?  Certainly  it  is :  even  an  univer- 
fal  obedience  to  every  known  command,  which  will 
never  put  us  to  fhame.  'Then  fhall  I  not  be  afhamedy 
when  I  have  refpe£i  to  All  thy  commandments^  faid  the 
royal  Pfalmift  and  pious  king  David.,  Pfal.  cxix.  6. 
And  thus  faith  the  Son  of  God,  who  is  greater  than 
David,  for  he  is  David's  Lord  and  our  Lord.     Te 

are 


(      62      ) 

are  my  friends,  if  you  do  whaifoever  I  command  you,  Johit 
XV.  14  By  this  we  fee  what  fort  of  perfons  Chrift 
cur  Lord  will  own  and  acknowledge  to  be  his  friends ; 
even  fuch,  whom  he  will  no  more  be  afhamed  of, 
than  they  will  be  of  him,  when  they  fhall  ftand  be- 
fore his  judgment  feat.  Now  fir,  as  baptifm  is  a  part 
of,  and  muft  always  be  included  in,  faithful  obedience, 
lb  it  is  certain,  that  it  muft  always  be  put  into  the 
definition  of  that  general  duty  j  for  the  whole  muft 
contain  its  parts.  I  therefore  add,  if  Chrift  will  ab- 
folutely  and  certainly  account,  receive  and  own  us  to 
be  his  friends,  though  we  knowingly  and  wilfully  dif- 
obey  him  in  this  duty  of  baptifm,  which  he  amdng 
the  reft  hath  commanded  us  to  do,  then  it  ftands  for 
no  more  than  a  mere,  trifling,  infignificant  ceremony. 
To  fay  which,''is  a  grand  impeachment  of  the  wifdom, 
truth  and  goodnefs  of  the  Son  of  God.  It  no  more 
follows  therefore,  that,  becaufe  baptifm  is  not  always 
in  every  text  exprefsly  named  mth  faith,  where  this 
term  is  mentioned,  that  our  falvation  is  fecured  by 
faith  alone,  than  that  we  are  faved  without  obedience, 
becaufe  this  term  is  not  always  mentioned  in  every 
text  where  faith  is  named.  Suppofe  I  was  to  fay. 
The  Lord  hath  promifed  remiffion  of  fins  and  the 
gift  of  the  Holy  Ghoft  to  thofe  who  repent  and  are 
baptized^  where  he  is  filent  in  refpedl  to  faith  •,  would 
it  be  juft  reafoning  to  fay,  remiffion  of  fins  and  the 
gift  of  the  Holy  Ghoft  is  promifed  to  thofe  who  re- 
pent and  are  baptized,  exclufive  of  faith  ?  No  fiarely. 
Yet  this  is  certainly  as  juft  reafoning  as  to  fay.  The 
Lord  has  promifed  that  he  who  believes  ftiall  be  faved 
where  he  is  filent  in  refpeft  to  baptifm.  Hence  one 
may  fee  how  fome  men  rack  and  torture  their  own 
brains  and  the  fcripture  too,  to  find  out  if  they  could, 
fome  art  or  device  to  exclude  the  neceflity  of  baptifm. 
But  all  their  witty  inventions  and  artful  contrivances, 
are  found  and  proved  to  be  quite  ineifecftual  and  fuc- 

cefslefs. 


(     63     ) 

cefslefs,  and  ever  will  be,    fo  long  as  we  have  the 

fcripture  to  be  our  rule  and  guide. 

I  hope  you  do  not  forget  fir,  that  I  have  not,  and 
do  not  pretend  to  argue  upon  the  neceffity  of  baptifm 
(confidered  fingly  and  alone)  to  fuch  fort  of  perfons, 
and  to  fuch  ends  and  purpofes  which  have  been  men- 
tioned, as  fufficiently  efficatious  of  itfelf,  to  accom- 
plilh  thofe  ends  and  purpofes  •,  for  that  would  be  to 
exclude  the  neceffity  of  all  other  duties;  but  only 
as  it  ftands  conned:ed  with  others,  and  fo  muft  have 
among  them  its  particular  place  and  ufe,  according 
to  the  defign  of  its  great  author  and  inftitutor.  If 
this  be  remembered,  all  miflakes,  I  hope  will  be  pre- 
vented, and  all  objedions  too,  againft  the  neceffity 
of  baptifm  for  ever  ceafe.  I  would  now  defire  leave 
to  afk, 

Are  all  God's  commandments  neceffary  to  ht 
obeyed  ?  If  they  are,  to  what  ends  and  purpofes  are 
they  neceffary  ?  Is  baptifm  one  of  God's  command- 
ments ?  if  it  is,  to  what  ends  and  purpofes  is  it  ne- 
ceffiary  ?  Does  not  your  church  make  baptifm  and  the 
fupper  of  the  Lord,  generally  neceffary  to  falvation  ? 

She  does-,    but  why  does  fhe  fo? This  I  fhall 

leave,  and  only  obferve  farther,  that,  no  fooner  did 
the  Eunuch  perceive  v/ater,  but  he  immediately  afked 
what  doth  hinder  me  to  he  baptized^.  A<5ls  viii.  36.  And 
others  alfo,  who  no  fooner  believed,  but  were  ready 
and  willing  to  be  baptized.  What  a  pity  it  is  the 
cafe  fhould  be  fo  fadly  altered  as  it  is  in  our  day. 

Let  us  now  juft  fum  up  at  leaft  a  part  of  the  evi- 
dence for  the  neceffity  of  baptifm,  and  we  ihall,  I 
think,  clearly  fee  in  a  few  words,  the  real  truth  of 
the  matter. 

Firft,  Our  great  and  glorious  Lord,  the  head  of 
the  church,  hath  faid.  He  that  hdkveth  and  is  baptized 
fiall  be  faved>.i  Mark  xvi.  16, 

Secondly 


(     64    ) 

Secondly,  his  apoftle  Peter  faid  to  thofe  converted 
by  his  fermon  preached  on  the  day  of  Pentecoft,  that 
ever  memorable  day  !  Repent  and  be  baptized  eve/j  one 
of  you  in  the  name  of  Jefus  Chrift^  for  the  remijfion  of 
fms^  andyefljall  receive  the  gift  of  the  Holy  Ghof,  Ads 
ii.  38.  And  to  the  converted  Gentiles  he  faid.  Can 
any  man  forbid  water  that  thefe  fljould  not  be  baptized 
who  have  received  the  holy  Ghoft  as  well  as  we  ?  And  he 
commanded  them  to  be  baptized  in  the  name  of  the  Lordy 
Adts  X.  47,  48. 

Thirdly,  Of  the  Samaritans  it  is  faid,  When  they 
believed  Philip  preaching  the  things  concerning  the  king- 
dom of  God^  and  the  name  of  Jefus  Chrijt,  they  were  bap- 
tized, both  men  and  women,  Ad:sviii.  12.  Il^o  children 
it  feems. 

Fourthly,  Ananias  faid  to  Saul,  afterwards  Paul> 
And  now,  why  tarrieft  thou  ?  arife  and  be  baptized  and 
wafh  away  thy  fins  —  A(5ls  xxii.  16.  This  being  what 
Chrift  intended,  when  he  faid,  it  fhall  be  told  thee  what 
thou  mujl  do. 

Fifthly,  St.  Peter  fpeaking  o(  Noah  and  his  family 
being  faved  in  the  Ark  by  water,  adds.  The  like  fgure 
whereunto  even  baptifm  doth  now  fave  us,  (not  the  put^ 
ting  away  of  the  filth  of  the  flejlo,  as  he  very  juftly  ob- 
ferves.  No  fir,  we  neither  fay,  nor  think  fo,  it  is 
not  becaufe  the  body  is  waflied  in  the  water  when 
baptized,  but  as  it  is  the  anfwer  of  a  good  confcience 
towards  God)  by  the  refurreSiion  of  Jefus  Chrifi  from  the 
dead,  I  Peter  iii.  20,  21.  Hence  I  obferve,  that  we 
are  not  faved  merely  by  the  death  of  Chrift,  though 
if  certainly  was  a  facrlfice  for  fin,  for  he  loved  us  and 
gave  himfelf  for  us  an  offering  and  a  facrifice  to  God  for 
a  fweet  fmelling  favour,  Ephef  v.  2.  But  alfo  by 
his  refurredlion  from  the  dead.  His  death  would 
have  profited  us  nothing,  though  he  was  delivered  for 
cur  offences,  if  he  had  not  rofe  again  for  our  jujiifica- 
tion,  Rom.  iv.  25.     Now  as  baptifm  is  an  evident 

and 


(    65     ) 

and  ftanding  witncfs  of  Chriji's  death  and  refmre^ion, 
it  is  very  juil  and  necefiary  that  we  fhould  be  bap- 
tized as  an  evident  proof  of  our  certain  belief  of  that 
falutary  dodrine,  as  has  been  before  mentioned.  Not 
that  we  believe  we  are  faved  merely  by  baptifm,  any- 
more than  we  believe  we  are  faved  merely  by  Chrift's 
death.  No  iir,  we  look  to  a  much  higher  caufe  of  our 
falvation  than  baptifm,  nay,  we  do  not  look  upon 
baptifm  to  be  any  caufe  at  all  for  our  falvation,  but 
the  grace  of  God  alcm  through  Jefus  Chrifi  —  I  think 
therefore,;  from  all  thefe  fcriptures,  without  mention- 
ing any  more,  it  clearly  appears  that  baptifm  is  ne- 
cefTary  to  believers  and  new-made  converts  to  the 
chriftian  religion,  in  order  to  anfwer  the  ends  deiigned 
by  Chrift  in  the  inftitution  of  it. 

Thus  I  have  endeavoured  to  fhew  to  whom  bap- 
tifm is  not  necefiary,  and  to  whom  it  is  neceffary  and 
to  what  ends.  If  I  have  faid  any  thing  wrong,  I 
will  upon  convicftion,  very  readily  and  thankfully  ac- 
knowledge it.  I  have  a  very  high  efleem  for  all  di- 
vine truth,  and  fhould  be  extremely  glad  to  fee  it  pro- 
moted and  eftablifhed  ;  and  I  think  if  that  grofg  error 
of  i n fan ts-fpr inkling  was  once  removed  out  of  the 
chriftian  church,  there  would  be  one  great  obfhrudion 
to  it  taken  away  ;  and  then  we  might  hope  to  fee  not 
only  much  more  of  truth,  but  alfo  of  love,  peace  and 
unity  among  all  good  chriftians.  —  Which  I  do  moft: 
fincerely  wifh  every  one  of  us  fn^y,  by  every  juft  and 
right  method,  diligently  and  conftantly  purfue,  and 
by  our  unwearied  endeavours,  v/ith  the  bieffing  of 
God  accompanying  us,  at  laft  joyfully  obtain. 

I  cannot  therefore  forbear  telling  you  iir,  that  if 
infants  v/ere  not  to  be  fprinkled,  it  would  be  one 
means  to  reftore  true  baptifm,  v^'hich,  were  it  once 
accompli fhed,  would,  I  doubt  not,  be  of  very  great 
advantage  to  mankind"  in^very  nation  where  the  gof- 
pel  is  preached,  or  Ihall  hereafter  be  preached,  and 

K  par- 


{     66     ) 

particularly  in  our  own.  The  plea  that  is  generally 
made  ufe  of  among  us,  is,  "  the  climate  is  fo  cold 
(though  it  is  no  colder  than  it  was  when  the  Fonts 
were  firfl  ereded)  that  it  would  hazard  the  health, 
nay,  lives  of  many  children."  No,  not  at  all  more 
fo  than  when  baptizing  was  pradlifed.  But  however, 
no  fuch  excufe  can  be  made  for  adult  perfons,  whofe 
bodies  it  is  well  known,  are  able  to  endure  it  even 
in  the  coldell  feafons,  as  thoufands  can  witnefs.  And 
here  I  cannot  but  wonder  that  even  fuch  perfons  who 
are  to  be  baptized  among  you  in  your  church,  are 
always  fprinkled.  I  have  indeed  known  foine  of  the 
clergy  who  have  told  fome  of  their  own  people  who 
were  not  fatisiied  with  their  infant  fprinkling,  that 
they  would  go  down  into  the  water  and  baptize  them, 
but  always  when  it  came  to  the  reft,  they  took  care 
to  decline  it  •,  endeavouring  to  excufe  themifelves  as 
well  and  as  handfomely  as  they  could,  either  telling 
them  "  if  it  was  left  to  them  they  would  do  it."  Or 
if  they  could  not  be  (o  fatisfied,  "  they  muft  go  to  them 
who  did  baptize."     But  again, 

As  by  fprinkling  inftead  of  baptizing  them  It  is 
pretended  they  are  regenerated  and  born  again,  and 
fo  made  chriftians,  they  are  alfo  taught  as  tney  grow 
up  to  believe  it ;  and  thoufands  of  them  look  for  no 
other  baptifm  and  no  other  regeneration  than  that 
which  they  were  told  they  had  in  their  infancy,  which 
indeed  were  none  at  all ;  and  they  generally  continue 
as  ignorant  of  what  it  is  to  be  born  again,  as  they 
were  when  they  were  faid  to  be  baptized ;  they  know 
no  more  of  real  chriftianity  than  they  did  at  that  time, 
and  as  they  increafe  in  years,  too  vifibly  increafe  m 
wickednefs  ;  and  though  their  lives  are  ever  fo  wick- 
td,  yet  they  are  made  to  believe  they  are  chriftians ; 
that  they  were  made  fo  when  they  were  fprinkled, 
^nd  had  their  names  given  them  by  which  they  arc 
called.  Thus,  in  a  poor,  carelefs,  thoughtlefs  man- 
ner 


{     6?     ) 

ner  they  live  on  from  year  to  year,  without  knowing. 
Or  without  fo  much  as  confidering  what  their  real  ftate 
and  condition  is.     Though  they  curfe,  fwear  and  lie ; 
though   they    be    drunkards,    fabbath-breakcrs    and 
commit  lewdnefs,  and  many  other  vices,    yet  muft 
they  be  called  chriftians  •,  and  when  they  will,  may 
be  allowed  to  partake  of  the  facred  memorials  of  the 
body  and   blood  of  Chritt,  when  at  the  fame  time 
•  they  are  in  the  gaid  of  hhternejs  and  in  the  bond  of  ini- 
quity \  Adsviil.  23.   Yea,  notwithftanding  this,  eveiy 
one  of  thefe  poor  vain,  wretched  creatures,  muft,  at  his 
interment,  have  it  faid,  "  Forafmuch  as  it  hath  pleafed 
almighty  God  of  his  great  mercy  to  take  unto  himfelf 
the  foul  of  our  dear  brother  here  departed,  we  com- 
mit his  body  to  the  ground,  —  in  y^/r^-  and  certain  hope 
cf  the  refiirre^ion  to  eternal  life.''^     Now  fir,  if  none 
were  to  be  admitted  into  the  church  by  baptifm,  nor 
acknowledged  chriftians,   till .  fuch  time  as  they  ap- 
peared  to   be   regenerated  indeed,    it   might  have  a 
very  good  tendency  to  put  many  of  them  upon  think- 
ing what  a  fad  ftate  and  condition  they  are  in,  as  per- 
fons  out  of  Chrift,  and  without  hope  of  heaven  and 
happinefs,  untill  they  repent  and  are  converted   and 
become  new  creatures,  and  members  of  the  body  of 
Chrift,  the   church.     But  infant    fprinkling  has  no 
fuch  tendency,  but  generally  fpoils  it  all.     Men  truft 
fo  much  to  that^  and  what  they  are  made  to  believe 
concerning  it,  that  when  they  are  told  of  the  abfolute 
neceftity  of  being  born  again,  fome  or  other  of  thein 
are  ready  enough  to  fay,  "  I  need  not  be  born  again,  I 
was  born^again  when  I  was  baptized.  What !  would  you 
have  me  deny  my  baptifm  .''  —  This  is  what  you  have 
obferved  and  taken  notice  of.     This  is  your  own  re- 
mark in  your  own  words,  which  I  return  to  you  a- 
gain.     And  thus  according  to  your  own  knowledge 
and  obfervation,  you  plainly  fee  the  bad  confequences 
of  infant-fprinkling,  what  it  leads  to.     Eefides  as  I 

K  2  have 


(     68     ) 

have  obferved  above,  fuppofing  you  did  baptize  them, 
which  you  do  not,  as  I  have  alfo  evidently  made  ap- 
pear, yet  could  it  be  of  no  ufe  to  them,  but  rather 
hurtful,  as  is  plain  from  your  own  words.     For  they 
know  no  other,  feek  out  for  no  other,  concluding  they 
want  no  other  baptlfm  nor  regeneration  than  what 
they  had  in  their  infancy.    I  fay  fir,  Inch  baptifm  can 
be  of  no  ufe  to  them,  becaufe  they  have  all  tliat  work 
to  do  "when  they  come  to  mature  years  as  thofe  have 
who  were  not  baptized  in  their  infancy.     For  it  can 
never  be  proved  that  they  are  lefs  inclined  to  fin,  and 
adtually  do  fin  lefs  than  thofe  do.     Neither  are  they 
who  die  in  their  infancy  at  all  better  for  being  fprink- 
led  and  having  a  name  than  thofe  who  die  without 
them,  1  m.ean  fprinkling  and  a  name,  unlefs  you  make 
baptifm  nlone  necefiary  to   falvation.      However,    I 
ihall  nov/  leave  thefe  things  juft  as  they  are,  and 
every  one  may  draw  what   corjclufions  from   them 
they  pleafe.     I  have  fo  far  done  what  appears  to  me 
to  be  juft  and  right  according  to  the  holy  fcriptures* 
And  if  any  man  will  he  ignorant  let  him  be  ignorant., 
J  Cor.  xiv.  38. 

Thirdly,    You  fay,    *'  You  hold  nothing   to   be 
(ftridlly  fpeaking)    necefiary  to   falvation,    but   the 
mind  which  was  in  Chrift."     Neither  do  I  fir.     We 
are  therefore  now    (generally   fpeaking)    apparently 
agreed.     But  may  it  not  be  aiked,  what  are  we  pro- 
perly to  underftand  by  "  the  Mind  which  was    in 
Chrift.'*      This  rightly  understood  and   agreed  to, 
may  be  a  fpecial  means  to  end  all  difputes  in  religion ; 
provided  men  will  be  perfuaded   to  aft  accordingly. 
Now  fir,  wfthout  criticifi.ng  upon  words  and  phrafes, 
I  underfland  you  to  mean  by  the  mind  which  was  in 
Chrift,  when  applied  to  ourfelves  •,   our   being  like 
him  in  our  tempers,  defires,  and  affedlions  ;  in  our 
whole   will,    converfation,    and    adions.      I'hat   we 
.-ovTght  to  govern  ourfelves  through  every  part  of  our 

iivc-s 


(    69    ) 

lives  by  all  thofe  wife,  juft  and  good  mies  w!iich  he 
has  given  us  ;  agreeable  to  al]  thofe  things  which  he 
has  taught  and  commanded  us  ;  that  fo  we  may  be 
wholly  changed  and  renewed,  and  brought  into  his 
own  divine  image  and  likenefs.  If  this  be  your  meaning 
fir,  ?.s  I  cannot  but  think  it  is,  though  I  may  poffibly 
exprefs  it  dliterently  from  you,  I  do  afliire  you  it  is 
really  mine  alfo  ;  and  therefore  as  I  faid,  we  are  feem- 
ingly  agreed.  But  it  fhould  be  obferved,  that  there 
are  a  great  many  things  which  muft  be  put  together 
to  compleat  the  mind  of  Chrift  in  us,  or  which  amounts 
to  the  fame,  to  compleat  our  likenefs   to  him. 

He  was  meek,  humble,  loving,  kind  and  ODndefcend- 
ing,  &c.  fo  mufh  we.  He  was  univerfally  obedient 
to  his  heavenly  Father  both  in  doing  and  fuffering  ^ 
fo  muft  we  according  to  the  ability  we  have  received. 
His  will  was  to  do  the  will  of  him  that  fent  him,  our 
will  muft  be  to  do  his  will,  who  came  and  did  the  will. 
of  his  Father.  We  muft-  imitate  him,  for  he  has  left 
lis  an  exa?JTple  that  we  fijould  follow  his  jieps.  Now  fir, 
are  we  not  agreed  thus  far ; 

But  you  will  give  me  leave  to  farther  obferve,  that 
Chrift  is  our  Lord  and  Lawgiver,  whom  we  are  to 
obey,  as  well  as  our  Exemplar  whom  we  are  to  imi- 
tate and  follow.  Wc  are  therefore  to  coniider  him 
under  that  high  and  awful  charadler ;  we  are  atten- 
tively to  hear  what  he  fays,  ftri(5lly  to  do  v/hat  he 
commands,  and  wholly  comply  with  his  fovereign 
will  and  pleafure.  And  as  he  hath  taught  and  com- 
manded us  all  things  necefTary  for  us  to  know  and 
do,  it  was  certainly  agreeable  to  his  own  mind  fo 
to  teach  and  command  us.  And  what  was  his 
mind  to  teach  and  command,  ought  certainly  to 
be  ours  to  learn  and  do ;  or  otherwife  we  have 
not  the  mind  of  Chrift ;  for  it  is  plain,  he  did  no'^^ 
difpute  with  his  Father  about  doing  or  fuiFerIng 
any  one  thing  he  commanded  him  to  do  or  fufFer. 
"For  though  he  v;cre  a  fon^  yet  learnei  he  obedience-,   lojiii 

X.  i8. 


(    7°    ) 

X.  iS.  Phil.  li.  5,  6,  7,  8.  Heb.  v.  8.  Therefore  we^ 
are  not  to  difpute  with  him,  who  is  at  once  our 
Teacher,  our  Commander  and  our  Exemplar.  If 
therefore  we  have  the  mind  of  Chrift,  or  be  of  the 
fame  mind  he  was  of,  we  are  hke  him  in  love,  obe- 
dience and  real  holinefs  •,  we  are  poflefTed  of  thofc 
heavenly  tempers  and  difpofitions  he  was  pofTefied  of, 
though  in  a  lower  degree.  This  is  to  be  a  chriftian 
indeed.  And  this  is  all  I  intend,  and  am  endeavour- 
ing to  have  eftablifhed  in  all  others  as  well  as  in  my- 
feif.  This  is  the  end  of  my  writing,  I  have  no  o- 
ther  view  (God  knows  before  whom  1  fpeak)  than  to 
promote  the  v/hole  mind  which  was  in  Chrift.  To 
be  a  ftridl  Imitator,  a  clofe  and  fteddy  FolloiJoer  of  the 
Lamb  whitherfoever  he  goes^  Rev.  xiv.  4.  This,  I 
would  inceflantly  labour  after  to  my  life's  end.  If 
therefore,  dear  fir,  you  can  prove  it  was  the  mind  of 
Chrift  that  we  fhould  fprinkle  our  children  and  fay 
we  baptize  them,  and  thereby  receive  them  as  mem- 
bers of  his  church,  I  will  immediately  comply  v/ith  it. 
Now  it  either  v/as,  or  v;as  not  the  mind  of  Chrift 
that  we  ftiould  baptize  infants,  if  it  was,  what  is  the 
reafbn  he  never  gave  us  the  leaft  intimation  of  it  •, 
We  all  know  the  Nev/-Teftament  is  entirely  filent 
about  it.  Saint  Paul  faith  he  had  not  JJmnned  to  de- 
tlare  all  the  cotinfel  of  God,  A6ts  xx.  27.  and  yet  he 
jfiath  no  where  declared  that  it  was  the  mind  of  Chrift 
little  children  ftiould  be  baptized.  Is  it  not  a  plain 
cafe  therefore,  that  it  is  no  part  of  the  counfel  of  God? 
Confequently  they  are  not  to  be  baptized.  Can  any 
thing  be  more  plain.  The  Papijls^  who  are  as  much  for 
infants  baptifm  as  you,  or  any  Proteftants  in  the  world, 
do  not  fcruple  to  confefs  there  is  no  command  or  au- 
thority for  it  in  the  fcriptures,  but  they  have  fetched 
it  from  tradition,  which  you  know  they  make  of 
equal  authority  with  thofe  facred  writings.  Now  If 
thofe  quick-fighted  men  could  not  find  it  there,  I  be- 

lievs 


(    71     ) 

lieve  it  will  be  very  difficult,  nay,  impoffible  for  yoa 
cr  any  body  elfe  to  find  it  there.  And  if  it  be  not 
there,  let  it  be  where  it  will  befides,  we  ought  not, 
and  therefore  muft  not  dare  to  have  any  thing  to  do 
with  it. 

How  can  we  think  our  blefled  Lord  would  have 
been  fo  much  wanting  in  his  love  to  his  church,  or  to 
his  own  divine  authority  as  a  Lawgiver,  to  omit  teach- 
ing and  commanding  us  to  baptize  our  children,  if 
indeed  it  had  been  his  mind  and  will  we  ihould  bap- 
tize them  ?  —  Surely,  he  would  not  have  been  for- 
getful or  negligent  in  fuch  a  material  cafe  as  this,  if 
it  be  fo  material  as  fome  people  pretend  it  is.  But 
how  is  it  pofTible  for  any  man  to  know  it  is  the  mind 
of  Chrift  that  little  children  fhould  be  baptized,  when 
it  is  certain  to  a  demonftratibn  he  has  at  no  time  and 
in  no  place  told  us  fo  ?  At  beft,  it  can  be  no  more 
than  mere  guefs-work  and  imagination,  which  is 
much  too  weak  a  foundation  to  derive  a  chriftian  or- 
dinance from. 

If  therefore  it  was  not  the  mind  of  Chrift,  that  chil- 
dren of  a  few  days  or  weeks  old  ihould  be  baptized, 
as  it  now  here  appears  it  was,  it  follows  by  a  plain 
and  neceifary  confequence,  that  all  thofe  who  do  bap- 
tize them,  do  certainly  ad:  contrary  to  the  mind  of 
Chrift  in  this  very  thing.  And  is  not  that  very  wrong? 
Now  fir,  I  am  for  the  v/hole  mind  which  was  in 
Chrift,  and  none  but  his  to  be  ftridlly  obferved  and 
complied  with  by  all  of  us  as  neceflary  to  falvatlon.  If 
the  baptifin  of  penitent  believers  be  one  part  of  the 
mind  of  Chrift,  as  you  very  well  know  it  is,  I  heg 
you  will  no  longer  refufe  to  comply  with  it ;  and  if 
you  can  make  it  as  plainly  appear  that  the  baptifm 
of  infants  is  another  part  of  the  mind  of  Chrift,  I 
will  immediately  comply  therewith.  And  what  caa 
you  defire  me  to  fay  more  ?  May  I  intreat  you  fir, 
to  look  over  the  New-Teftament;  f^^ain,  and  examine 

it 


^    72    )        ^,..     . 

It  thoroughly  "vvith  as  much  ftridnefs  and  Impartiah'ty 
xis  you  poflibly  ican,  and  fee  if  there  be  not  fomething 
which  is  the  mind  of  Chrift  you  fhould  have  done, 
but  have  not  -,  iOiould  not  have  done,  but  do.  I  can- 
not forbear  thinking  if  you  would  but  throw  afide  the 
prejudices  of  your  education,  and  read  the  gofpel 
with  a  quite  unbiafTed  mind,  you  would  certainly  find 
Ibme  errors  .'n  your  prefent  pradice,  which  you  ought 
■to  renounce,  and  fome  truths  which  you  ought  to 
receive  and  pra6Hfe.     But, 

Fourthly,  Yom  fay,  "  They  who  believe  with  the 
faith  working  by  ?,ove  are  God's  children."  Very  right 
iir,  I  believe  fo  too.  The  children  of  God  are  not 
lazy,  idle,  flothful  children  ;  but  dutiful  and  obe- 
dient to  their  heavenly  Father,  zealous  and  adive  to 
promote  his  honour  and  glory,  by  readily,  willingly 
and  chearfully  doing  whatfoever  he  commands  them. 
They  will  not  leave  undone  any  part  of  that  work  he 
bids  them  do  under  any  pretence  whatever.  And 
each  child  of  God  can  fay,  » 

*'  Thine  is  the  work  and  thine  alone  — - 

"  But  fhall  I  idly  ftand  ? 
"  Shall  I  the  v/ritten  word  difown, 

"  And  flight  my  God's  command  ? 
*'  Wildly  fhall  I  from  thine  turn  back 

"  A  better  path  to  find  ; 
'*•  Thy  holy  ordinance  forfake 

"  And  caft  thy  word  behind  ? 
"  Forbid  it  gracious  Lord  that  I 

"  Should  ever  learn  thee  fo  ! 
*'  No, let  me  with  thy  word  comply, 

"  If  I  thy  love  would  know. 
Again. 

*'  I  chearfully  comply 

"  With  what  my  Lord  doth  fay, 
f*  Let  others  afk  a  reafon  why, 

«  My 


(    73     ) 

*'  My  glory  is  t'obey. 

"  Becaufe  he  faith  do  this, 

"  This  I  will  always  do. — 


<i  "D 


Now  all  this,  if  I  miftake  not,  you  do  fay  in  fome 
of  your  hymns  upon  the  ordinance  of  the  Lord's  fup- 
per,  which  may  be  as  juftly  applied  to  the  ordinance 
of  the  Lord's  baptifm  by  yourfelf  and  all  others 
who  know  and  love  him.  If  therefore  you  will  not 
*'  difown  the  written  rule,  nor  flight  your  Lord's 
command,"  you  muft  fir,  I  venture  to  fay  it  again, 
you  muft  be  baptized.  I  befeech  you  do  not  forfake 
that  holy  ordinance  and  caft  the  word  of  your  Lord 
behind  you.  If  you  would  thoroughly  know  his 
love  indeed,  fpeedily  comply  with  your  Lord's  mind 
and  will  in  this  as  well  as  in  all  other  parts  of  duty. 
While  others  ftand  difputing  againft  it,  do  you  brave- 
ly vindicate  it,  and  endeavour  to  refcue'it  from  that 
abufe  and  contempt  it  hath  for  fo  long  a  time  fallen 
into.  And  let  it  be  publicly  feen  and  known  you 
do  count  it  your  glory  to  obey  your  Lord  therein, 
and  that  purely  becaufe  he  hath  faid  Do  this. 

Fifthly,  You  fay,  I  do  not  conceive  that  unity  in: 
the  outward  modes  of -worfhip  is  fo  neceflary  among 
the  children  of  God,  that  they  cannot  be  children  of 
God  without  it,  although  I  once  thought  it  were.'* 
But  if  you  do  not,  yet  you  will  I  am  fure  allow,  that 
unity  in  the  worfhip  of  God,  is  a  very  pleafing  and 
defirable  thing,  and  which  we  ought  diligently  to  en- 
deavour after,  and  according  to  the  fcripture  as  much 
as  pofTible  to  advance  and  promote  ;  Endeavouring  to 
keep  the  unity  of  the  Spirit  in  the  bond  of  peace  ^  Ephef. 
iv.  3.  Chriftians  are  frequently  exhorted  to  he  of  one 
mind,  and  of  one  judgment -,  to  fpeak  and  mind  the  fame 
thing  \  to  f  rive  together  for  the  faith  of  the  gojpel,  that 
there  might  he-  no  divifwns  among  them.  And  thus  it 
was  once,  when  they  all  continued  fiedfajily  in  the  appf 

L  ties 


(    74    ) 

ties  do^lrlne  and  fellcwjhip^  in  breaking  of  bread  and  in 
prayers.  A(5ls  ii.  42.  See  alfo  i  Cor.  i.  10.  2  Cor. 
xiii.  II.  Phil.  L  27. 

Sixthly,  Yon  fay.  "  I  do  make  ufe  (fo  far  as  I 
know)  of  all  the  means  of  grace  God  has  ordained, 
exactly  "a.^  God  hath  ordained  them."  Do  you  fir  ? 
Why  then  I  give  you  not  only  my  hand  but  my  heart, 
fo  far  as  I  ought  to  give  it  to  a  friend  and  a  brother. 
This  is  all  I  wifh  and  defire,  and  pray  may  be  done 
by  you  and -all  men.  How  far  you  know  the  means 
of  grace  I  cannot  tell,  but  fo  far  as  I  know  them,  I 
muft  fay,  I  think  you  do  not  ufe  them  all  exa^ly  as 
God  hath  ordained  them,  if  baptlfm  be  one  of  the 
means  of  grace  ;  for  wherein  pray  fir,  do  you  make 
any  ufe  of  baptifm  .''  I  know  you  make  ufe  of  the 
^ame  but  not  of  the  thingy  as  I  have  already  proved, 
and  fhall  endeavour  flill  farther  to  prove  hereafter. 
You  add, 

"  But  here  is  your  grand  miflake,  you  think  my 
defign  is  to  form  a  church.  No ;  I  have  no  fuch  de- 
lign.  It  is  not  my  deflgn  or  defire  that  any  who  ac- 
cept of  my  help,  fhould  leave  the  church  of  which 
they  are  now  members."  Though  it  is  well  known 
you  have  been  for  many  years,  and  flill  are  colle<5l- 
ing  a  number  of  people,  and  forming  them  into  dif- 
tlndl  focieties,  according  to  their  various  fituations  in 
■Kngland  and  Ireland.  But  I  fuppofe  you  will  not  call 
thefe  diftind:  focieties,  churches^  nor  the  whole  collec- 
tion taken  together  a  church ;  well  fir,  you  may  call 
it  what  you  pleafe.  But  you  fay,  "  it  is  not  your  de- 
fign  or  defire  that  any  who  acceptof  your  help  fliould 
leave  the  church  of  which  they  are  now  members.'* 
Perhaps  not  fir  ;  but  there  are  thofe  who  have  done 
fo.  And  your  people  are  always  hugely  pleafed  when 
any  one  does  do  fo  •,  and  as  much  difpleafed  when 
any  one  leaves  your  fociety  and  joins  to  another.  But 
if  you  are  not  forming  a  church  or  people  for  Chrifl» 

what 


{    75    ) 

^at  arc  you  doing  of  fir  ?  Why  do  you  give  rules 
and  orders  for  receiving  perfons  into  fcciety  one  with 
another,  and  oblige  them  to  ad:  according  to  thofe 
rules  and  orders ;  Do  not  you  receive  into,  and  ex- 
clude out  of  your  fociety,  fuch  perfons  v/hom  you 
approve,  or  difapprove  of,  independently  of  all  other 
focieties  whatfoever  ?  I  think  you  do.  But  fir,  are  you 
not  endeavouring  to  bring  men  to  the  knowledge  and 
pradlice  of  chriftianity,  that  they  may  become  one 
people,  prepared  and  made  ready  for  the  Lord?  If  this 
is  not  your  defign,  1  know  not  indeed  fir,  what  you 
are  aiming  at ;  and  if  this  is  not  forming  a  church, 
I  fiiould  be  glad  to  know  what  is.  But  if  you  are 
not  forming  a  church,  why  do  you  fet  up  any  fociety 
at  all  ^.  Why  do  you  oblige  all  who  enter  into  it,  to 
a(ft  by  your  rules  .''  Why  do  you  not  tell  people  to 
keep  clofely  and  fi:ri(5lly  to  thofe  churches  to  which 
they  belong  •,  not  to  leave  their  brethren  of  that  id.- 
lowfiiip  and  order  in  which  they  are  joined  -,  not  to 
play  faft  and  loofe  with  their  profeflion  ;  but  to  be 
fteddy  and  invariable  therein  } 

This  fir,  I  think  you  fiiGuId  do,  becaufe  it  v/ould 
be  a  fpecial  means  to  prevent  many  troubles  and  un- 
eafineftes  which  afflid:  the  minds  of  many  pious  per- 
fons ;  and  at  the  fame  time  would  effe6lually  prevent 
their  thinking  hardly  of  you.  if  therefore,  you  have 
no  other  defign  or  defire  in  your  preaching,  than  to 
make  all  men  good  men,  one  would  think  you  would 
leave  them  where  you  find  them  •,  I  mean  in  the 
churches  to  which  they  belong.  But  this  is  not  the 
cafe,  you  receive  all  that  come,  all  that  will  join  with 
you  conformable  to  your  rules  and  orders,  may,  v/he- 
ther  they  hear  their  own  minifters  or  not ;  whether 
they  receive  communion  with  their  brethren  or  not. 
But  you  farther  add, 

"  Was  1  converting  Indians  I  would  take  every 
ftep  St.   P.aul   took.     But  1  am  not-,  therefore  fome 

L  2  of 


(    76    ) 

of  thofe  fteps  I  am  not  to  take."     You  are  not  con- 
verting Indians,  it  is  true  fir ;  nor  are  you,  properly 
fpeaking,    converting  chriftians.     Every  chriftian   is 
a  convert  to  Jefus  Chrift ;  and  every  fuch  convert  is 
a  chriftian.     Who  are  you  converting  fir  P  Englifli- 
men .''   Englifhmen  !    Why  are  they  not,    efpecially 
thofe  of  your  own  church,  long  fince  converted  ?  If 
not,   what  is  become  of  their  regeneration,   which 
they  were  faid  to  have  at  the  time  when  they  were 
rantized  or  fprinkled  >*  They  were  then  faid  to  be  re- 
generated, made  members  of  Chrift,  children  of  God, 
and  inheritors  of  the  kingdom  of  heaven.     It  feems 
the)'  did  not  continue  long  in  it,  but  foon  degenerated 
and  apoftatized  therefrom.    But  were  they  indeed  fir, 
put  into  that  happy  ftate  at  the  time  of  their  rantifm  ? 
If  they  were,  how  came  it  to  pafs  that  they  equally 
as  foon  and  as  much  ftood  in  need  of  being  convert- 
ed as  thofe  who  never  were  rantized  .'*  Pray  fir,  what 
are  the  real  and  genuine  marks,  the  proper  and  dif- 
tinguifhing  charader  of  a   member   of  the   vifible 
church  of  Chrift,  a  truly  regenerated  child  of  God  ? 
'  Be  fo  kind  as  to  tell  me  if  you  can  fir,  whether  there 
ever  appeared  any  thing  of  this  nature  in  an  infant  at 
the  time  of  its  being  rantized.  • 

How  ftrange  it  is  that  perfons  fhould  be  regene- 
rated, made  members  of  Chrift,  children  of  God  and 
inheritors  of  the  kingdom  of  heaven  ;  and  yet  that 
there  fhould  never  appear  any  marks  peculiar  to  fuch  a 
ftate  in  thoufands  of  thofe  who  were  faid  to  be  in  it  \ 
Is  not  this  the  very  cafe,  fir,  do  not  you  know  it  is 
with  great  numbers  in  your  church  .''—You  know  it 
very  well,   that  it  is  too  fadly  and  evidently  true. 
What  are  they  the  better  for  being  rantized,  when 
after  all  that  is  faid  of  them,  they  have  the  fame 
need  to  be  converted  as  the  Indians  themfelves  .'*  For 
wherein  is  a  wicked  Englijhman  better  than  a  wicked 
Indian  ?  The  truth  of  the  matter  is,  though  they  are 

told 


(  n  ) 

told  and  made  to  believe  they  were  baptized,  rege- 
nerated, made  members  of  Chrlft,  children  of  God, 
&c.  at  their  rantifm,  yet  they  were  neither  the  one 
nor  the  other.  What  therefore  do  your  pretended 
infant-baptifm  and  infant-regeneration  amount  to  ? 
\t  is  plain,  it  is  all  talk  and  nothing  of  it  true  in  faA. 
Why  then  let  them  ftay  till  they  are  converted  before 
they  are  really  baptized ;  this  would  be  ading  rati- 
onally and  agreeably  with  the  holy  fcriptures  and  the 
pradice  of  the  holy  apoftles. 

Upon  the  whole  therefore,  it  muft  be  concluded, 
that  all  thofe  whom  at  any  time  our  Lord  fends  to 
preach  his  gofpel  and  to  convert  finners,  whether  of 
this  nation  or  others,  fuch  preachers  muft  preach  and 
teach  them  all  which  Chrift  taught  and  commanded  ; 
and  in  the  fame  order  and  according  to  the  fame  me- 
thod too  which  he  kid  down  in  his  inftru6lions  which 
he  gave  to  his  apoftles  ;  which  was  and  is  to  preach 
repentance  from  dead  works,  faith  towards  God  and 
our  Lord  Jefus  Chrift  ;  and  all  fuch  who  do  fincerely* 
repent  and  believe  the  Gofpel,  thofe  preachers  are  to 
baptize,  and  then  the  bifhop,  paftor,  or  elder  is  to 
lay  his  hands  upon  them,  with  prayer  that  they  may 
receive  the  gifts  of  the  Holy  Ghoft  in  fuch  a  meafure 
and  degree  as  it  may  pleafe  God  to  give  them.  This 
is  ( I  will  not  fay  methodiftical  fir,  but )  exadlly  me- 
thodical and  ftridly  fcriptural.  Now  if  a  man  is  a 
flnner,  a  blind,  ignorant,  dark,  dead  finner,  he  is  to 
'  be  proceeded  with  in  the  fame  manner  as  any  other 
iiimer,  whether  he  be  an  Engliftj^  or  an  Indian  finner, 
or  let  him  be  of  what  nation  foever. 

And  now  fir,  pray  give  me  leave  to  afk  you  what 
ftep  did  St.  Paul  take  in  converting  finners  of  any 
nation  which  you  are  not  to  take  in  England,  Scot- 
land or  Ireland  ?  Which  of  the  above  fteps  are  you 
not  to  take,  in  order  to  fit  and  prepare  finners  to  be- 
come members  of  the  myftical  bodv  of  Chrift.'' 

But 


f  78  ) 

Bvtt  you  fay,  "  I  ftill  join  with  the  church  of  En^-'? 
land  fo  far  as  I  can."  —  "  fo  far  as  you  can  ?"  How 
iar  is  that  fir  ?  Do  not  you,  cannot  you  join  with 
feer  in  all  things  ?  It  feems  not.  Pray  fir,  what  are 
thofe  things  in  which  you  cannot  join  with  the  church 
of  England  ?  If  there  be  fome  things  in  which  you 
cannot  join  with  your  own  church,  as  your  words  do 
very  fairly  imply,  how  is  this  confident  with  your 
"  approving  of  and  adhering  to  all  you  learned  in 
your  catechifm  and  common-prayer  book,  with  hold- 
ing the  fame  opinions  you  received  from  your  fore- 
fathers, or  with  approving  the  do6lrine  and  difcipline 
of  your  church,  and  with  agreeing  in  all  the  extjcrnak 
and  circumftantials  of  religion  ?"  Or  do  you  mean 
by  "joining  with  her  fo  far  as  you  can,"  fo  far  as 
fhe  will  ilet  you  ?  But  fuppofing  ibis  be  your  mean- 
Hig,  yet  there  muft  be  fomething  in  your  prefent 
eondud  and  method,  that  is  conti-ary  to  her  rules 
and  orders,  and  confequently,  to  your  own  words  as 
above  •,  or  elfe  fhe  would  undoubtedly  receive  and 
own  you  as  one  of  her  fons  ftill  ;  for  what  can  file  pof- 
fibly  require  and  infift  upon  more  than  what  you  have 
declared  .''  But  be  that  as  it  will,  you  add, 

"  I  and  my  friends  ufe  feveral  prudential  helps, 
which  our  church  neither  injoins  nor  forbids,  as  be- 
ing" in  themfelves  of  a  purely  indifferent  nature."  If 
what  you  -call  "■  prudential  helps,"  be  really  fuch, 
they  ought  I  think  to  be  viewed  in  a  light  very  dif-: 
ferent  from  that  of  a  purely  indifferent  nature  ;  for 
that  which  is  only  of  an  indiffer-ent  nature,  may  be 
cither  ufed  or  let  alone,  without  either  gain  or  lofs. 
But  who  has  injoined  thofe  pnidential  helps  you 
ipeak  of  fir  ?  You  fay  vour  church  has  not,  and  may 
I  not  fay  Chrifl:  has  not  ?  If  he  has,  they  are  un-^ 
doubtedly  as  good  and  ufeful,  as  they  are  wife  and 
prudent ;  and  ought  to  be  ufed  not  as  l3eing  in  them- 
felves  of  a  purely  indifferent  nature,  but  as  necefiliry 

to 


(    79    ) 

to  anfwer  thofe  ends  he  defigned  them  for.  But  rf 
they  be  whiitycu  have  injoined  and  fet  up,  it  may  be 
queftioned  whether  they  deferve  the  name  of  he/ps 
or  not,  much  lefs  prudential],  unlefs  you  have  dif^- 
covered  fome  new  helps  which  our  blefled  Lord  either 
forgot,  or  had  not  the  knowledge  of.  But  none  will 
thus  impeach  his  wifdom  and  goodnefs,  who  is  the 
power  of  God  and  the  wifdom  of  God,  i  Cor  i,  24.  I 
fay  therefore,  if  the  helps  you  fpeak  of  be  from 
Chrift,  and  he  hath  [injoined  them,  whether  your 
church  has  or  not,  they  may,  they  ought  for  very 
prudential  rcafons  to  be  received  and  ufed.  No  church 
hath  any  authority  to  injoin  what  God  forbids,  nor 
to  forbid  what  he  injoins.  But  if  they  are  in  them- 
felves  of  a  purely  indifferent  nature,  they  have  neither 
good  nor  harm  in  them,  and  as  fuch  I'll  leave  them. 
Seventhly,  You  fay.  "  What  I  affirm  of  the  gene- 
rality of  teachers  and  people  of  the  church  of  Eng- 
land^ I  affirm  of  teachers  and  people  of  every  other 
denomination  •,  I  mean  fo  far  as  I  have  known  them.'* 
Nay  fir,  this  doth  not  appear.  You  have  given  to 
none  fo  black  a  character  as  that  you  have  given  to 
the  teachers  and  people  of  the  church  of  England. 
But  if  you  have  fo  affirmed,  I  beg  fir,  you  will  be  {o 
juft  as  to  prove  it,  or  you  will  make  bad  worfe.  But 
you  fay,  "  fo  far  as  you  have  known  them.'*  How 
far  is  that  pray  fir  ?  What  do  you  know  of  the  deno- 
mination of  baptized  believers  either  in  Europe  or  Ame- 
7'ica,  of  which  you  can  as  juftly  affirm  the  fame  of 
their  teachers  and  people  as  you  affirm  of  the  teachers 
and  people  of  your  own  church  ?  Do  you  prove  fir, 
that  thofe  teachers  and  people  are  all  that  which  you 
jiffirm  of  thefe  and  it  fiiall  fuffic.e  ;  but  if  you  cannot, 
your  affirmation,  wherever  it  is,  ought  to  be  obli- 
terated. 'Tis  true,  in  your  Farther  appeal,  *  you 
afkj  '^  Do  all  your  members  adorn  the  gofpei  ?   I 


(     So     ) 

ftar  not.  I  have  known  fome  inftances  to  the  con- 
trary, and  doubt] efs  you  know  many  more.'*  And 
then  indeed  you  affirm,  "  There  are  unholy,  out- 
wardly unholy  men  in  your  congregations  alfo."  And 
are  there  not  fome  fuch  in  your  congregations  or  fo- 
cieties  too  ?  I  can  fay  truly  enough,  I  have  known 
ibme  inftances,  and  doubtiefs  you  know  many  more. 
But  fuch  perfons  are  no  more  connived  at  and  tole- 
rated among  us  than  they  are  among  you.  'Tis  well 
known  there  were  difcrderly  perfons  in  the  firft 
churches,  even  in  the  days  of  the  apoftles.  But 
what  then  ? 

You  feem  to  think  that  we  do  not  exclude  difor- 
derly  perfons  from  among  us,  but  fuffer  them  quietly 
and  unmolefted  to  continue  in  their  communion  with 
us  ;  for  you  afk,  "  Is  this  done .-"'  Yes  fir,  it  is.  An 
open  finner  cannot  remain  a  member  in  our  churches. 
But  you  take  it  for  granted,  -  unholy  men  are  ftiil 
fufFered  to  remain  among  us."  And  you  fuppofe  the 
reafon  may  be  this,  "  That  many  of  us  have  una- 
wares put  Opinion'm.  the  room  of  Faith  and  Repentance.^* 
But  in  this  fir,  you  are  quite  miftaken,  we  do  neither 
the  one  nor  the  other.  I  mean,  we  neither  put  Opi- 
nion in  the  room  of  Faith  and  Repentance^  nor  do  wc 
fuffer  unholy  men  to  remain  members  of  our  churches. 

But  I  will  take  this  opportunity  to  tell  you  fir^ 
that  fuch  men  though  excluded  from  us,  do  fre- 
quently attend  public  worlhip  among  us,  and  becaufc 
it  is  not  always  publickly  known  to  every  one  that 
they  were  excluded  ;  fome  people  may  think,  and  I 
know  that  fome  have  thought  they  were  ftill  mem- 
bers with  us.  And  thofe  inftances  of  unholy  perfons 
whom  you  fay  you  have  known,  might  very  pro- 
bably have  been  excluded  perfons,  though  you  at 
that  time  knew  nothing  of  it.  And  now  fir,  by  what 
I  have  faid,  I  hope  you  may  ceafe  your  fears. 

Pray 


(    8i    ) 

Pray  fir,  give  me  leave  to  afk,  have  there  not  beeti^ 
•are  there  not  even  now  diforderly  perfons  in  your  fo- 
cieties  ?  I  dare  not  think  they  are  all  truly  PhUadel- 
pbian.  Are  they  all  of  them  to  a  man  real  penitents 
and  true  believers  in  Jefus  Chriil;  ?  Do  they  all 
heartily  and  univerfally  obey  the  gofpel  1  Are  they  all 
baptized  and  regularly  brought  into  the  church  of 
Chrift  ?  Do  they  all  adorn  his  dodrine  in  all  things  ? 
Are  they  all  fo  pure  and  holy  as  to  need  no  reproof? 
So  invariable  and  uniform  in  their  whole  converfation 
as  to  need  no  admonition  ?  fo  diligent  and  induftrious 
in  the  work  and  fervice  of  the  Lord,  as  to  need  no 
exhortation  to  any  part  of  duty  ?  Do  they  all  ex-adly 
and  inflexibly  obferve  the  rules  of  juftice  and  honefty 
in  all  their  dealings  with  mankind  ?  Is  there  none  of 
them  will  tell  a  lie  for  his  profit  and  advantage  when 
he  thinks  he  can  do  it  undifcovered  ?  Do  none  of  them 
ever  put  off  a  bad  commodity  for  a  good  one,  and 
at  the  fame  price  too  if  they  can  ?  Do  they  always 
tell  the  buyer  every  fault  in  that  which  they  fell, 
that  he  may  not  be  cheated  ?  Do  they  never  take  any 
more  for  a  thing  than  it  is  really  worth  ?  Have  none 
been  excluded  from  your  focieties  ?  If  they  have,  it 
was  undoubtedly  for  fome  fault.  But  do  not  you 
bear  with  offenders  for  a  while  before  you  exclude 
them  ?  If  you  do,  then  may  it  be  faid  with  equal 
truth  and  propriety,  that  there  are  unholy,  outwardly 
unholy  men  in  your  focieties  as  v/eil  as  in  others, 
But  I  do  affure  you  fir,  I  take  no  pleafure  in  recrimi* 
nation,  or  elfe  I  might  have  added  much  more. 

But  it  feems  you  direded  your  difcou'rfe  to  thole 
who  hold,  and  maintain  the  doflrine  of  particular  re- 
demption ;  for  in  page  the  59th  you  fay,  "  Suppofing 
the  opinion  of  particular  redemption  true,  yift  how 
little  does  it  avail  towards  filvation  ?  Nay  were  we 
to  fuppofe  that  none  can  be  faved  who  do  not  hold  it; 
it  does  not  follow  that  all  ^^-ili  be  faved  v/ho  do.     So 


(      82       ) 

thut  if  the  one  proved  a  man  to  be  in  ever  fo  bad 
a  fhte,  the  other  would  not  prove  him  to  be  in  a 
good  one."  Very  true  fir.  I  do  not  know  who  will 
deny  it. 

But  after  all  that  you  have  (liid,  I  do  not  find  that 
you  have  given  fo  black  a  charadler  to  the  teachers 
and  people  of  our  denomination,  as  you  have  to  the 
teachers  and  people  of  the  churth  of  ii^ngland.  And 
•when  you  tell  me  "  fo  far  as  you  have  known  them,'* 
It  is  very  clear  and  evident,  you  have  not  known 
them  to  have  deferved  fuch  a  charadter.  For  had 
you  knovm  it,  you  would  no  more  have  fpared  them 
than  you  did  your  own  brethren,  whom  you  call  the 
Priefts  and  IVophets  of  the  Lord." 

But  you  add,  "  I  never  faw  an  unmixed  commu- 
nion yet,  unlefs  (perhaps)  among  the  Moravian  bre- 
thren, or  the  Methodijls.^*  And  (perhaps)  not  a- 
inong  either  of  them.  Are  the  Moravians  or  Me- 
ihodijis^  fo  pure  and  iimple  as  to  have  no  mixture  of 
€rrot  in  dotftrine  or  in  practice  i*  Whatever  you  do,. 
I  cannot  yet  believe  it,  nor  will  I,  until  I  fee  fomc 
better  proof  of  it  than  any  I  have  ever  feen  yet. 

You  farther  add,  "  Yet  that  God  does  blefs  us, 
even  when  we  receive  the  communion  (your  words 
are  the  Lord's  fupper)  at  St.  Paul's,  J  can  prove  by 
numberlefs  inftanccs."  This  fir,  I  take  to  be  only 
gratis  di5liim.  But  why  do  you  fay,  "  even  at  St. 
Paul's  ?"  Is  it  bccaufe  it  is  a  rare  and  uncommon 
thing  for  Gcd  to  blefs  thofe  who  receive  the  Lord's 
fupper  in  that  place,  where  there  is  fuch  a  mixture 
of  bad  and  good  }  I  know  not  elfe  w'hat  you  bring  it 
for.  But  fliould  net  the  "ciJe  be  feparated  from  the 
frecious^  efpecially  at  the  Lord's  Supper  ?  Yes  :  This 
is  what  you  complain  of  the  want  of  in  your  church. 
If  therefore  you  and  your  friends  are  tht  precious, 
why  do  you  mix  yourfelves  with  the  vile  P 

Eighthly^ 


(    83    >     _ 

Eighthly,  You  fay,  "  If  I  were  In  the  church  of 
Rome  I  would  conform  to  all  her  doftrines  and  prac- 
tices, fo  far  as  they  were  not  contrary  to  plain  fcrip- 
ture.  And  (according  to  the  bed  of  my  judgment)- 
I  conform  fo  far  only  to  thofe  of  the  church  of  Eng- 
land.'* Why  fir,  do  not  you  conform  fo  far  to  the 
church  o^  Rome  even  now,  though  you  are  amember 
of  the  church  of  England  ?  If  fo,  then  your  confor- 
mity to  the  church  of  Rome  is  juft  now  exadly  tlie 
very  fame  as  it  would  be  if  you  were  in  that  church. 
But  pray  fir,  if  you  were  in  that  church,  muft  yoii 
not  conform  to  to  all  her  do5Irincs  and  praBices^  how 
much  fbever  contrary  to  plain  fcripture  ?  Undoubt- 
edly you  mud.  Yes  fir,  you  know  you  muft,  whe- 
ther you  would  or  not  •,  fhe  v/ould  force  you  to  it^ 
Or  force  you  into  a  wotfe  place,  or  elfe  out  of 
l!he  world.  But  what  ufe  am  I  to  make  of  what  you 
lay  }  Is  it,  that  as  you  believe  there  are  fome  doc- 
trines and  pradlices  in  the  church  of  Rome,  which 
ilre  contrary  to  plain  fcripture,  fo  likewife  there  are 
fome  fuch  in  the  church  of  England,  to  which  you 
do  no  more  conform  than  you  do  to  thofe  in  the 
church  of  Rome  .?  if  this  is  not  your  meaning  fir,  I 
know  it  not,  nor  what  ufe  you  intended  I  was  to 
make  of  your  words.  You  fay,  "  You  conform  to 
the  do6lrines  and  praccices  of  the  church  of  England 
fo  far  only  as  they  are  not  contrary  to  plain  fcripture.'* 
Which  very  fairly  implies  you  do  believe  there  are 
fome  do{5lnnes  and  practices  held  and  maintained 
therein,  as  well  as  in  the  Romiih  church,  which  are 
contrary  to  plain  fcripture.  And  I  believe  fo  too.  In 
this  we  are  agreed.  But  perhaps  not  in  what  thofe 
doftrines  and  practices  are.  Do  fir,  be  fo  free  as  to 
tell  me  what  thofe  doftrines  and  pra-flices  in  the 
church  of  England  are,  which  are  not  agreeable  to 
plain  fcripture,  and  to  which  you  cannot  nor  do  not 
'iConform,  But  if  there  be  any.  fuch  dadriues,  &c.  in 
•^'  M  2  vour 


C   84   ) 

your  church  which  you  cannot  and  do  not  conforni 
to,  how  is  this  confident  with  what  you  fay  in  your 
Farther  Appeal.  *'  We  approve  both  the  dodrines 
and  difcipline  of  our  church.'*     But, 

Ninthly,  You  fay,  "  I  do  believe  the  dodrlne, 
worfhip  and  difcipline  (fo  far  as  it  goes)  of  the  church, 
of  England  to  be  agreeable  to  the  word  of  God.** 
I  fuppofe  you  mean  fo  far  as  the  difcip/ine  of  the 
church  of  England  goes,  you  believe  it  to  be  agree- 
able to  the  word  of  God.  Here  again  you  feem  to 
imply  that  the  difcipline  of  the  church  of  England 
does  not  go  far  enough,  that  there  is  fomething  want- 
ing of  its  full  extent,  that  its  meafure  is  not  parallel 
to  the  word  of  God.  And  indeed  I  am  of  your  mind. 
Let  us  therefore  for  once  (for  I  hope  there  will  be  no 
harm  in  it)  take  a  fliort  view  of  fome  parts  of  the 
doctrine,  worfhip  and  difcipline  of  the  church  of 
England,  and  fee  if  they  are  all  agreeable  to  the 
word  of  God.     And 

Fir  ft,  Of  the  do^rhie.  i.  In  the  27th  Article,  you 
teach.  "  The  baptifm  of  young  children  is  in  any 
wife  to  be  retained  in  the  church,  as  moft  agreeable 
with  the  inftitution  of  Chrift."  But  how  is  this  to  be 
proved  ?  Is  it  not  plain  to  every  one  who  will  open, 
his  eyes,  that  there  is  no  fuch  thing  in  the  inftitution 
of  Chrift  ?  And  is  not  this  flatly  contradidlory  to 
what  is  taught  in  the  19th  Article  concerning  the  vi- 
fible  church  of  Chrift  ?  For  it  is  there  defined  to  be 
*'  a  congregation  of  faithful  men,  &c."  It  is  not 
faid  and  mfants  alfo  who  have  no  faith,  ^hey  muft 
therefore,  I  think,  by  this  definition,  be  excluded 
from  being  members  of  Chrift's  vifible  church  on 
earth.  Again,  How  can  the  baptifm  of  young  chil- 
dren be  moit  agreeable  with  the  inftitution,  when  you 
teach  in  the  fame  Article  "  that  baptifm  is  a  fign  of 
regeneration,  or  new  birth,  and  they  that  receive 
baptifm  rightly,    are  grafted  into  the  church;   the 

promifes 


(    85    ) 

promlfes  of  forgivenefs  of  fins,  and  of  our  adoption 
to  be  the  fon's  of  God  by  the  Holy  Ghoft,  are  viiibly 
iigned  and  fealed  •,  faith  is  confirmed  and  grace  in-* 
creafed  by  virtue  of  prayer  unto  God  ?  Dear  fir,  is 
it  poffible  that  thefe  things  can  be  made  to  correfpond 
with  the  Hate  and  condition  of  infants  ?  I  will  leave 
it  to  you  and  all  wife  men  to  judge  and  determine. 
But  the  article  fays,  "  moji  agreeable  with  the  infti- 
tution  of  Chrift."  From  whence  comes  this  fir? 
From  Chrift  or  his  apoftles  ?  May  I  not  fay  fronn 
neither  ?  Doth  it  not  come  from  human  invention 
only  ?  But  wherein  pray  fir,  doth  it  appear  that  the 
baptifm  of  young  children  is  moft  agreeable  with  the 
inftitution  of  Chrift  ?-- — Is  not  the  baptifm  o^ peni- 
tent believers  as  much,  nay  is  it  not  moji  agreeable 
therewith  ?  Is  the  baptifm  of  infants  at  all  agreeable 
therewith  ?  I  appeal  to  the  infiitution  for  decifion. 

2.  You  teach  that  fprinkling  a  little  water  on  the 
face  of  a  perfon  is  baptizing  him.  But  this  has  never 
yet  been  proved,  and  never  can. 

3.  You  teach,  "  that  in  every  perfon  born  into 
this  world,  it  deferveth  God's  wrath  and  damnation.'* 
Art.  9.  But  where  hath  our  blefiM  Lord  fo  taught 
and  told  us  P  Where  do  we  read  that  every  perfon  at 
his  birth  is  in  a  ftate  of  wrath  and  damnation  ^  I'hoT 
St.  Paul  fays,  IVe  are  all  by  nature  children  of  wrath^ 
Ephef  ii.  3.  Yet  he  does  not  fay,  we  are  all  by  na-r 
ture  children  of  damnation.  It  is  by  fome  fuppofed 
that  Adam  s  firft  fin  produced  this  moft  terrible  and 
dreadful  effed  in  human  nature.  And  how  is  it  re- 
moved ?  By  fprinkling  a  little  water  on  the  face  .'* — ** 
Surely  you  cannot  with  any  ferioufnefs  fay  it  is. 

But  if  every  perfon  born  into  this  world  deferveth 
God's  wrath  and  damnation,  pray  fir,  what  had  they 
done  before  they  came  into  this  world  to  deferve  it.-~c 
Surdy  none  will  fay  they  did  any  thing  between  the 
time  of  their  birth  and  the  time  of  their  rantifm  to 
ikferve  it.  —  Hqw  muft  we  ^ccoijnt  for  this  ftrangc 


C   S6   )6^ 

i5o(*trine  ?  Do  fathers  eat  four  grapes^  and  are  their 
€hildrens  teeth  fet  on  edge  thereby  •'*  Do  they  deferve  to 
be  damned  for  another  man*s  fin  ?  —  Does  God  deal 
thus  with  his  creatures,  the  works  of  his  own  hands  ? 
That  be  far  from  our  thoughts,  as  it  is  far  from  his, 
Ezek.  xviii.  4,  17,  20. 

Do  you  fay  Adam's  firfl  fin  was  imputed  to  his  pof- 
•terity,  and  thereby  they  all  became  equally  guilty  with 
Jiim  •,  and  therefore  as  he  deferved  God's  wrath  and 
damnation,  fo  in  like  manner  do  all  his  children  ? 
"Why  fir,  does  the  imputation  of  one  man's  fin  to 
another,  make  that  other  man  guilty  to  whom  it  is 
imputed  ?  How  fir  ?  —  Suppofe  I  were  to  fteal  a  horf^, 
"would  you  think  it  juft  that  my  theft  fhould  be  im- 
puted to  you,  and  that  you  muft  fuffer  death  for  it? 
You  would  not.  How  then  can  we  think  that  the 
juft  and  righteous  God  will  bring  all  Adam's  chil- 
dren into  this  world  in  a  ftate  of  wrath  and  damna- 
tion ;  and  yet  pardon  their  father,  who  with  Eve  his' 
"wife,  were  only  the  delinquents  !  But  who  is  it  that; 
imputes  Adam's  fi.n  (if  it  is  imputed)  to  his  chil- 
dren ?  Is  it  God  ?  Where  has  he  told  us  fo  f* 

Yet  it  muft  be  faid,  if  Adam's  fin  is  imputed  to. 
liis  pofterity,  and  they  are  all  guilty  of  it,  in  virtue 
of  fuch  imputation,  and  as  the  confequence  thereof, 
,.  ;^rc  brought  into  the  world  in  a  fi:ate  of  wrath  and 
cUmnation  ;  I  fay  fir,  that  it  muft  be  faid,  that  God 
only  fo  imputes  it.  For  who  befides  him  hath  that 
power  and  fovereignty  over  his  creatures  but  himfelf 
who  created  them  ?  Now  if  he  had  not  imputed  their 
fathcr*s  fin  to  them,  none  other  could,  and  then  they 
would  have  had  none  at  their  birth,  confequcntly, 
would  not  liave  been  brought  into  the  world  in  a  ftate 
of  wrath  and  damnation.  So  that  this  dodrine  of 
the  imputation  of  Adam's  fin  to  his  pofteritv,  makes> 
God  to  be  the  author  of  fin  to  them  -,  and  is  not  this 
moli  ihocking  and  horrible  !  Does  not  this  reficcft  the 

greatc^- 


(    87    ) 

gteateft  injuflice  on  the  moft  jufl  and  righteous,  tfie 
mod  gracious  and  merciful  of  all  Beings  ?  On  him 
who  is  a  God  of  tnith  and  without  iniquity^  juft  andt 
right  is  he  ?  Deut.  xxxii.  4.  But  I  remember  that 
you  have  faid,  "  I'cu  do  not  believe  that  any  man  will 
DC  damned  merely  for  Adam's  fin.*'  Give  me  leave 
to  afic  you  this  one  queftion  fir ;  Is  there  any  fin 
chargeable  upon  a  man,  but  what  is  his  own  aft  and 
deed  ?  *  I  only  add,  if  I  have  reprefented  any  thing 
wrong,  relative  to  the  above  article,  I  defire  to  be 
^et  right. 

4.  You 

*  There  can  be  no  need  one  would  think  of  the  imputa- 
tion of  Adaoii  fin  to  his  pofterity,  that  they  may  at  their 
coming  into  the  wor'd  deferve  God's  wrath  and  damnation  j 
for  the  piain  and  evident,  but  fad  and  dll'mal  truth  is,  we 
all  begin  to  fm  ibon  enough,  and  thereby  we  all  become 
guilty  before  God  :  So  that  for  our  own  actual  fins,  without 
the  imputation  of  another  man's  fin  to  us,  we  foon  enougli 
deferve  God's  wrath  and  damnation. 

Uut  there  are  others  who  tell  us  *'  that  as  all  men  were  \n 
the  loins  of  Adam  when  he  nnrred,  fo  all  men  finned  in  him, 
]f  fo,  then  theie  can  be  no  need  that  his  fin  fhould  be  im" 
puted  to  all,  to  make  them  all  finners.  But  S/.  Paul  {eems 
to  tell  us  otherwife,  when  he  fays.  By  ONE  man  Jin  entered 
into  the  world.  But  if  all  men  finned  in  Adam^  it  muft  be  by 
all  men  that  fin  entered  into  the  world,  and  not  by  one  man 
only.  Again,  He  tells  us,— — /Arstt^A  the  off'ence  of  0\:^^ 
many  are  dead.  The  judgment  was  by  ONE  to  condemnation. 
By  ONE  rnani  Offence  death  reigned  by  ONE.  By  the  Of" 
fence  of  ONE  judgment  camt  upon  all  men.  By  ONE  mani- 
dilobedience  many  were  rnade  fmnerSy  Rom.  v,  15,  16,  17* 
i8,  19. 

i\'  therefore  what  St.  Paul  fays  be  true,  that  it  was  by 
ONE  man^  and  by  ONE  offence  of  that  ONE  man^  that  the 
confequences  of  which  he  fpeaks,  came  upon  all  men,  then 
it  could  not  be  that  all  menfmned  in  Adam.  Upon  the  wholft. 
therefore,  it  feems  to  appear  very  plain  (at  leaft  to  me)  that 
God  did  not  impute  Adam's  fm  to  his  pofterity,  nc>r  did  all 
men  fm  in  Adam ;  but  every  man  actually  fins  in  his  ov/ii 
cffon,  ^pA  fo  it  corns?  to  pafs  that  tlic  vihsle  v^'srld  of  men 

ar(f 


t 


4.  You  teach  (Art.  13)  "  That  works  done  be- 
fore juftlfication  or  faith  in  Chrift,  (as  I  fuppofe  is 
meant)  have  in  them  the  nature  of  fin.'*     ^Nhy  fir, 
had  Cornelius's  works,    his  prayers,    his  alms,  &c. 
when  they  afcended  up  for  a  memorial  before  God,  Ad:e 
3c.  4.     I  fay  fir,  had  they  in  them  the  nature  of  fin  } 
Although  the  prayers  of  the  wicked  are  an  abomina^ 
tion  to  the  Lord,    Prov.  xv.  8.  and  xxviii.  9,    yet, 
prayer,  confidered  as  prayer  fimply  in  itfelf,  cannot 
have  in  it  the  nature  of  fin,  whatever  fin  the  perfon 
lias  in  himfelf  that  prays.  Befides,  as  there  muft  be  a 
lime  for  every  finner  to  begin  to  repent  and  believe 
in  Chrift,  to  make  confeflion  of  his  fins  to  God  and 
to  pray  for  pardon,  &:c.  before  he  can  be  juftified  v 
furely  fuch  works  cannot  have  in  them  the  nature  of 
fin.    Men  may  fay  if  they  will,  that  works  done  after 
juftification  have  in  them  the  nature  of  fin,  and  that 
we  fin  in  every  thing  we  do,  as  fome  do  fay.     And 
they  may  fay  fo  as  long  as  they  pleafe,  I  am  not  bound 
to  believe  them. 

5.  You  teach  (Art.  20.)  "  That  the  church  hath 
power  to  decree  rites  and  ceremonies."  But  where 
hath  Chrift  or  his  apoftles  taught  us  fo  ?  Who  gave 
the  church  that  power  .^  But  who  are  we  to  under- 
ftand  by  the  church  ?  The  whole  colledi^'-'  body  of 

ere  become  guilty  before  God,  For  all  men  have  finned  and 
thereby  have  come  J})ort  of  the  glory  of  God,  Rom,  iii.  g,  19,  23. 
It  is  true  indeed,  we  derive  our  flefhy  nature  from  Adam^ 
which  is  prone  enough  to  fin,  as  we  all  find  by  fad  expe- 
rience, and  therefore  when  the  devil  comes  with  his  tempta- 
tions, he  always  finds  matter  enough  to  work  upon,  for 
ialas !  we  are  (con  drawn  into  fm,  and  foon  begin  to  take 
delight  in  it,  which  makes  it  abfolutely  neceflary  for  us  to 
be  regenerated  or  born  again,  as  our  Lord  told  Nicodemit^^ 
John  iii  3,  7.  Our  lofs  by  Adarns  fin  is  certainly  very  great, 
none  being  able  to  recover  and  fave  themlelves  ffom  the  dire- 
ful effects  and  confequences  of  itj  which  makes  ;*  Saviour 
ibfolutely  neceflary  to  us. 


(     89     ) 

the  people  ?  I  fuppofe  not :  They  are  for  the  moil 
part  too  ignorant  or  too  profane.  Mud  it  be  the 
biihops  and  clergy  only  ?  No  truly :  It  mud  be  very 
improper  to  call  them  the  church  who  are  only  the' 
Teachers  and  Rulers  of  the  church.  Then  are  we 
to  underftand  it  fynecdcchically  fir,  a  part  for  the 
whole .''  Well,  be  it  (o.  I  dill  want  to  be  informed 
where  our  bleffed  Lord  has  told  us  fo.  For  if  he  has 
no  where  taught  or  told  us  any  fuch  thing,  nor  his 
apodles  neither,  it  mud  be  a  midake,  and  confe- 
quently  not  to  be  received  as  true  and  found  doc- 
trine.    But 

Ladly,  You  teach  (Art.  26.)  "  That  evilminiders 
do  minider  by  the  commidion  and  authority  of  Chrid, 
that  you  may  ufe  their  minidry  both  in  hearing  the 
word  of  God,  and  in  the  receiving  of  the  facraments ; 

although  they  be  minidred  by  evil  men."    Pray 

fir,  does  Chrid's  commiflion  authorize  evil  men  to 
be  miniders  in  his  church  ?  Is  not  this  a  great  dif- 
honour  cad  on  the  ever  blefled  Son  of  God  i*  Is  it  not 
quite  contrary  to  his  dodrine  and  example,  the  doc- 
trine and  lives  of  the  apodles,  and  his  faithful  church 
in  all  ages.  Should  not  his  miniders  live  as  holy 
now  as  they  did  in  the  very  fird  age  of  chridistnity  ? 
Should  they  not  all  be  Jiewards  of  the  manifold  grace 
of  God ^    I  Pet.  iv.   II.     And  is  it  not  required  in 

Jiewards  that  a  man  be  found  faithful  ?  i  Cor.iv.  i,  2. 
But  can  it  be  judly  faid  that  evil  miniders  are  faith- 
ful .'*  An  evil  minider  is  furely  no  minider  of  Jefus 
Chrift.  And  as  he  never  commidioned  him  and  au- 
thorized him  to  teach  and  preach  his  gofpel,  fo  it  is 
certain  he  will  never  own  him  as  fuch.  I  always 
thought  and  dill  think,  that  Chrid's  miniders  diould 
be  examples  to  their  people  in  all  manner  of  conver- 
fation  and  godlinefs,   i  Tim.  iv.  12.  that  they  might 

.  the  more  fuccefsfuUy  lead  them  on  in  the  path  of  ho- 
linefs,  and  in  that  way  to  have  their  whole  dependance 

N  on 


(     9°     ) 

on  the  Lord  Jefus  Chrlft  for  eternal  life.     Should 
not  every  minifter  therefore  fo  order  his  life  by  the 
grace  of  God,  that  he  may  be  able  to  fay  to  his  peo- 
ple, Be  ye  followers  of  me  as  I  alfo  am  of  Cbrijl  ?   i  Cor. 
xi.  But  alas  !   how  much  doth  the  contrary  appear  ? 
How  often  do  we  hear  the  people  faying,  "  We  muft 
not  do  as  the  par f on  does,  but  as  he  fays."     But 
what  a  fad  and  lamentable  faying  is  this.    The  people 
muft  not  do  as  their  minifters  do !  Their  adlions  it 
feems  are  fo  bad,  they  are  not  fit  to  be  imitated  by 
their  people  !  —  But  fure  I  am,    they  ought  to  be 
taught  another  very  different  lefTon.  — "We  muft  do 
as  Chrift's  minifters  do.     They  neither  fwear  nor  lie 
nor  are  drunken  ;  they  are  neither  proud  nor  haugh- 
ty,  envious  or  revengeful,    covetous    nor   worldly- 
minded  ;  neither  muft  we.   They  are  honeft  and  juft, 
fober  and  temperate,  true  and  faithful,   fo  muft  we  \ 
they  are  meek  and  humble,  kind  and  affectionate, 
charitable  and  heavenly-minded,   fo  muft  we  \  they 
are  holy,  harmlefs,  the  fons  of  God,  without  rebuke, 
iuch  muft  we  be  alfo,  Phil.  ii.  15.    We  fee  how  care- 
ful, ftrid:  and  circumfpedl  they  are  in  their  lives  and 
converfations  -,  we  muft  imitate  and  follow  them.  — 
Is  not  all  this  right  and  true  fir  }  You  know  it  is, 
with  much  more  of  the  fame  nature  that  might  be  faid. 
It  is  therefore  plain,  that  fome  part  of  the  dodrine 
taught  in  the  church  of  England  Is  not  agreeable 
to  the  word  of  God  j  confequently,  you  muft  believe 
wrong,  when  you  fay  "  you  do  believe  it  is  agree- 
able thereto."     For  "  no  do(5Vrine  can  be  right  unlef^ 
it  is  the  very  fame  which  was  from  the  beginning.** 
This  fir,  is  what  you  yourfelf  have  faid  before  me.  * 
If  therefore  you  cannot  prove  that  the  whole  dodtrine 
taught  in  the  church  of  England,  is  the  very  fame 
which  was  taught  and  preached  from  the  beginning 
by  Chrift  and  his  apoftles.     I  fay  once  more  fir,  you 
*  In  your  Difcouife  on  fin  in  believers,  p,  u, 

muft 


(     91     ) 

Hiuft  believe  wrong  ;  I  will  therefore  leave  It  with 
you,  pray  fir,  try  what  you  can  do.  If  you  prove 
this  point,  I  will  no  longer  feparate  myfelf  from  the 
church  of  England. 

Secondly,  Let  us  now  take  a  fhort  view  of  the  wor~ 
Jhip  of  the  church  of  England.  And  i.  I  cannot  help 
obferving  that,  though  formerly  fhe  hath  been  very 
ftrenuous  (even  to  perfecution)  in  prefling  men  to 
uniformity  of  worfhip,  yet  in  this  fhe  is  not  confiftent 
with  herfelf.  For  you  ktiow  fir,  that  the  worfiiip  of 
the  church  of  England  is  not  in  all  places  alike,  there- 
fore not  uniform.  What  is  the  reafon  pray  fir,  that 
there  is  fo  great  a  difference  between  the  Cathedral 
and  the  Parochial  form  of  worfiiip  ?  If  God  be  wor- 
shiped in  a  juft  and  right  manner  in  the  Cathedral,  he 
is  not  juftly  and  rightly  worfhipped  in  the  Parochial 
form.  If  there  be  nothing  fuperfluous  in  the  former, 
there  muft  be  fomething  deficient  in  the  latter.  This 
furely  no  man  will  deny.  But  if  it  fiiould  be  faid, 
there  is  nothing  fuperfluous  in  the  one,  nor  any  thing 
wanting  in  the  other  that  is  ufeful  and  edifying  to  the 
people,  may  I  not  afk  what  is  all  that  for  in  the  Cathe- 
dral which  is  not  obferved  in  the  Parochial  worfiiip  ^ 
For  Pomp  and  Splendor?  If  God  be  as  acceptably 
worfiiiped  and  the  people  as  much  edified  and  com- 
forted in  the  Parochial  form  of  worfiiip,  as  thofe  are 
who  worfiiip  God  in  the  Cathedral  form,  what  end 
doth  this  latter  form  of  worfiiip  anfwer  ,^  But  pray 
fir,  what  part  of  the  New  Tejlament  is  either  the  one 
or  the  other  kind  of  worfiiip  agreeable  to  ?  For 

2.  From  whence  come  all  your  mufic  and  your  fing- 
Ing  boys  ?  By  whofe  authority  were  thefe  appointed 
and  brought  into  the  chrifi:ian  church  ?  What  word  of 
Chrifl:  are  they  agreeable  to  ^  What  religious  purpofes 
do  they  ferve .''  What  real  good  do  they  bring  to  the 
fouls  of  men }  What  honour  to  Chrift  P  Your  muficians 
and  fingers  may  perhaps  pleafe  themfelves  and  the 

N  2  eare 


(      92      ) 

ears  of  their  admirers,  but  who  is  made  more  holy  and 
religious  thereby  ?  If  mufic  and  finging  do  not  make  us 
more  acceptable  to  God,  do  not  make  us  at  all  better 
chriftians,  &c.  God  may  fay  to  us  as  he  did  to  his 
people  of  old  by  the  prophet  Amos.  Take  thou  away 
from  me  the  noije  of  thy  fongs^  for  I  will  ?wt  hear  the  me- 
lody of  thy  viols.  But  let  judgment  run  down  as  waters  and 
righteoufnefs  as  a  mighty  fir  earn.  Amos  v.  21.  to  24. 

3.  Where  is  the  rule  for  finging  in  a  promifcuous 
manner,  good  and  bad,  holy  and  unholy,  men  and 
women,  boys  and  girls,  all  mixed  together  ?  From 
whence  comes  all  thefe  fongfters  fir  ?  And  who  hath 
appointed  them  ?  May  poor  ignorant  boys  and  girls, 
and  profane  men  and  women  be  allowed  to  fing  the 
high  praifes  of  God  ?  If  you  call  fuch  conjoint  fing- 
ing by  fuch  fort  of  perfons  to  be  a  part  of  divine  wor- 
fhip,  and  you  believe  it  to  be  agreeable  to  the  word 
of  God  in  the  New-Teftament,  pray  fir,  fhew  me 
that  word.  May  not  God  fay  to  fuch  fingers,  When 
ye  come  to  appear  before  me,  who  hath  required  this  at 
your  hands,  to  tread  my  courts?  Ifa.  i.  12.  15.  Pfal.  l. 

16.  17.     To  take  my  name  into  your  polluted  lips, 
feeing  you  hate  infru^ion  and  cafi  my  words  behind  you, 

4.  Where  do  you  find  that  Chrift  has  given  the 
leaft  intimation  to  his  worfiiippers  to  read  and  fome- 
times  to  fng  their  prayers,  as  is  frequently  done  in 
your  church  .?  Are  not  reading  and  finging  of  prayers 
purely  the  invention  of  men  ?  Alfo  your  frequent  re-t 
petition  of  the  Lord's  prayer  before  your  worfhip  is 
ended,  where  is  there  a  word  from  Chrift:  for  that  ? 
Does  it  not  come  under  his  jufl;  cenfure  and  rebuke  ? 
And  looks  as  if  you  thought  to  be  heard  for  your 
much  fpeaking.  Math.  v.  7.  Your  reading-praying, 
your  finging-praying,  your  repetition-praying,  whence 
are  they  ?  Whence  come  they  ? 

5.  Ycur  bowing  at  certain  times  to  the  altar,  and 
to  the  Eaft.  and  at  the  name  of  Jefus,  what  word  of 

God 


(    93     ) 

God  is  this  agreeable  to  ? Thefe  are  fome  of  the 

parts  of  worfhip  performed  in  your  church,  which 
if  you  can  make  them  agreeable  to  the  word  of  our 
Lord  Jefus  Chrift,  pray  do  fir,  and  I  will  obferve 
them  as  ftridly,  and  with  as  much  zeal  as  you  or  any 
other  perfon  can  do. 

Thirdly,  We  will  now  look  a  little  way  into  your 
difcipline.  But  if  it  be  true  what  a  certain  Clergy- 
man fome  years  ago  told  me,  it  will  I  doubt  be 
fomewhat  difficult  to  find  it.  For  he  very  ingenucufly 
told  me  in  thefe  words,  "  Our  church  has  loft  her 
difcipline."  Flas  fhe  fir  ?  Did  the  gentleman  fay 
true  ?  If  he  did,  I  am  fure  it  is  a  very  great  lofs.  I 
heartily  wifh  it  were  found  and  again  reflored   to  its 

proper  place  and  ufe. True  gofpel  difcipline  is 

one  fure  mark  of  a  true  church  of  Chrift.  And  in- 
deed I  greatly  fear  you  have  it  not  in  your  church. 
If  you  had,  you  would  not,  I  think,  allow  of  evil 
minifters  to  preach  and  adminifler  the  facraments, 
and  evil  perfons  to  partake  thereof.  The  church  of 
Chrifl  is  to  be  kept  pure  and  holy,  and  there  is  no- 
thing more  evident  than  that  great  numbers  in  your 
church  are  very  far  from  being  fo.  I  remember  fir, 
you  once  told  me  you  "  knew  a  man  who  received 
remiflion  of  fins  at  the  fame  time  he  received  the  ho- 
ly communion  from  the  hands  of  a  drunken  prieft." 
But  what  a  fhame  it  is  that  fuch  a  thing  fliould  ever 
be  mentioned.  A  drunken  priefl !  Whofe  priefl  were 
he  ?  And  for  whom,  and  by  whofe  authority  did  he 
minifler  ?  And  how  came  that  man  there,  whoever 
he  was,  before  he  had  received  remiffion  of  fins  ? 
Did  Chrift  conflitute  and  appoint  his  laft  fupper  to 
be  received  and  eaten  by  unregenerated,  unrenewed 
and  impenitent  perfons  ?  Such  who  were  never  bap- 
tized and  entered  members  of  his  church  .?  No  fuch 
thing.  I  always  thought  it  were,  with  other  means, 
■jippointed  and  defigned  to  cheriflb  and  comfort  the 

faithful 


(     94     ) 

faithful,  to  confirm  and  ftrengthen  them  in  the  faith 
and  love  of  the  Redeemer,  as  well  as  for  other  fpe- 
cial  ufes,  and  not  as  a  means  by  which  to  receive 
and  obtain  remiflion  of  fins ;  for  that  is  the  defign 
and  ufe  of  baptifm.  Repent  and  be  baptized  for  the 
remijfion  of  fins,  was  the  word  which  the  Holy  Ghoft 
ipake  by  Peter,  Ads  ii.  38.  But  we  no  where  read 
teat  and  drink  the  Lord's  fupper  for  the  remifTion  of 
iins.  Nor  Do  this  for  the  remifTion  of  fins  ^  but  Do 
this  in  remembrance  of  me,  faid  our  bleffed  Lord, 
Luke  xxii.  19. 

Such  therefore  who  have  a  right  to  receive  the 
Lord's  fupper,  are  fuch  who  are  real  penitents  and 
true  believers,  who  are  in  Chrifl  and  who  received 
remifTion  of  fins  before  they  received  the  Lord's  fup- 
per. And  that  man  you  mentioned,  if  he  really  were 
a  member  of  Chrifl  and  a  child  of  God,  he  really 
had  received  forgivenefs  of  fins  before  he  came  there. 
Indeed  no  man  can  have  a  right  to  partake  of  the 
Lord's  fupper,  who  is  not  baptized,  and  united  to 
.him  by  a  true  and  lively  faith,  a  faith  that  'worketh 
iy  love  -,  and  confequently  has  received  forgivenefs  of 

fins We  do  not  receive  it  in  hopes  our  fins  fhall 

■he  forgiven,  but  m  faith  that  they  zxt  forgiven  through 
bis  blood  according  to  the  riches  of  God's  grace,  Ephef. 
3.  7.  'Tis  true,  the  man  might  fay  and  be  very  con- 
fident that  he  had  received  remifTion  of  fins  at  that 
inflant,  but  no  mans  confidence  in  fuch  a  cafe  can  be 
any  proof  of  the  truth  of  what  he  fays.  But  pray  fir, 
how  did  he  know  that  he  had  received  remifTion  of 
fins  at  that  time  ?  Who  told  him  To  ?  I  doubt  there 
'was  much  more  of  enthufiafm  and  pretence  than 
reality  in  the  cafe.  Pray  fir,  give  me  leave  to  afk 
you  here,  how,  or  by  what  means  doth  any  man  know, 
or  can  know  his  fins  are  forgiven  ?  Is  it  by  certain 
feelings,  impulfes,  fecret  whifpers,  flrong  conceits, 
or  heated  imaginations  5  or  is  it  from  God's  declared 

will 


i    95    ) 

will  and  promife  in  his  word,  through  faith  in  Jefus 
Chrift  ?  And  I  would  beg  leave  farther  to  afk  you, 
who  is  the  man  and  what  is  his  charader,  to  whom 
God  has  declared  and  promifed  forgivenefs  of  fins  ? 
Is  he  any  thing  different  from  the  penitent,  baptized 
And  obedient  believer?  And  whether  does  not  every 
liich  perfon  receive  forgivenefs  of  fins  at  his  baptifnt 
according  to  the  fcripture  declaration  ?  But  to  return* 
This  flory  which  you  told  me  of  the  man  abovemen- 
tioned,  feems  to  be  calculated  to  encourage  evil  mi- 
nifters  in  that  holy  oflice,  and  evil  men  to  partake  of 
that  holy  ordinance  •,  which  the  former  have  no  right 
to  give,  and  the  latter  no  right  to  receive.  Is  it 
not  therefore  for  want  of  right  order,  true  chrifliart 
difcipline  and  good  government,  that  evil  men  and 
fuch  who  are  void  of  a  lively  faith  in  Chrifl  are  fuf- 
fered  to  receive  the  holy  communion  ? 

Suppofe  the  great  mafler  of  aflemblies  were  to 
come  in  at  the  time  of  receiving  his  fupper,  how 
many  would  he  find  with  their  wedding  garments  on  ? 
If  all  the  ignorant  and  profane,  the  artful  hypocrites 
and  empty  formaiifls,  the  fiery  zealots  and  fafhion- 
able  religionifts  were  taken  away,  would  it  be  difficult 
think  you  fir,  to  count  the  remainder,  of  whom  it 
might  juftly  be  faid,  'Thefe  are  they  which  follow  the 
Lamb  whitherfoever  he  goeth  ?  Rev.  xiv.  4.  Is  it  not 
a  great  fin  to  admit  to  the  holy  communion  fuch  who 
do  not  difcern  the  Lord's  body  ?  It  is.  St  Paul,  who 
certainly  had  as  much  knowledge  in  this  matter  as 
■any  man,  fays.  Now  we  command  you  brethren  in  the 
ftame  of  our  Lord  Jefus  Chriji  that  you  withdraw  your^ 
f elves  from  every  brother  that  walketh  diforderly^  2  Thef. 
iii.  6.  Do  you  of  your  church  do  fo  ?  You  know 
you  do  not.  What  anfwer  will  you  make  to  Jefus 
Chrift,  (in  whofe  name  you  are  commanded  to  do 
this)  for  your  great  and  continued  neglec^t  ^  Since 
therefore  it  is  plain  that  according  to  the  gofpel  rule, 

none 


(     96     ) 

none  may  minlfter  and  none  may  receive  the  Lord's 
luppcr  who  are  ungodly  and  undevout,  and  your 
church  allows  of  both,  you  muft  needs  want  good 
difcipline,  good  government  and  good  order.  Do 
you  think  that  all  thofe  who  receive  the  Lord's  flip- 
per in  your  church,  know  what  it  fignifies  ?  I  fear 
great  numbers  of  them  know  nothing  of  the  matter. 
Know  not  that  it  is  exprefTive  of  Chrift's  great  love 
to  us,  and  of  ours  to  him ;  of  the  clofeft  union  with 
him,  and  the  fincereft  love  one  to  another,  &c.  Are 
we  to  withdraw  ourfelves  from  every  brother  that 
walketh  diforderly  ?  We  are.  And  can  it  be  more 
neceflary  than  at  the  table  of  the  Lord  ?  It  cannot. 
If  we  are  not  to  partake  of  the  facred  memorials  of 
©ur  redemption  with  ungodly  and  diforderly  perfons, 
what  a  difhonour  muft  it  refledl  upon  our  glorious 
Lord  and  Saviour  to  admit  fuch  to  eat  and  drink  at 
his  facred  board.  Are  not  his  people  to  be  a  feparatc 
people  from  all  others,  and  to  diftinguifh  themfelves 
from  others  by  marks  and  charadlers  peculiar  to  them- 
felves .''    And  fhall  they  notwithftanding,   join  with 

thofe  who  are  the  ungodly  .'' 1  am  fure  you  muft 

conclude  with  me  and  fay,  my  brethren  thefe  things 
ciight  not  fo  to  he. 

Away  then  with  all  unholy  fouls  out  of  his  church, 
for  I  am  fure  they  have  no  bufinefs  there.  And  all 
this  you  have  allowed,  and  ftrongly  pleaded  for,  as 
has  been  mentioned  before.  And  I  cannot  forbear 
taking  notice  on   this  occafion  of  what  you  farther 

fay. If  by  order  were  meant  true  chriftian  difci- 

pline,  whereby  all  the  living  members  of  Chrift  are 
knit  together  in  one,  and  all  that  are  putrid  and  dead 
immediately  cut  off  from  the  body :  This  Order  I 
reverence,  for  it  is  of  God.  But  where  is  it  to  be 
found  ?  In  what  diocefe,  in  what  town  or  parifh  with- 
in England  or  Wales  ?  Are  you  Redor  of  a  Parifh  ? 
Then  let  us  go  no  farther.     Does  this  order  obtain 

thofe  ? 


(    97    ) 

there  ?  Nothing  lefs*  YoUf  parishioners  are  a  rope 
of  fand.  As  few  (if  any)  of  them  are  alive  to  God, 
fo  they  have  no  connexion  with  each  other,  unlefsi 
fuch  as  might  be  among  ^urks  or  Heathens.**  *  Thefe5 
iir,  are  you  know,  your  own  words  -,  which  with  the 
cleareft  evidence  do  fully  prove  what  the  reverend 
clergyman  above-mentioned  declared  to  me.  You 
are  I  find  both  in  one  mind.  How  therefore  can 
you  with  any  propriety  fay,  "  you  believe  the  difci- 
pline  of  the  church  of  England  fo  far  as  it  goes,  to 
be  agreeable  to  the  word  of  God  ^.  For  that  which 
hath  no  exiftertce  cannot  go  at  all,  can  move  neither 
hither  nor  thither.  Nay  you  ftill  farther  add,  con- 
tinuing your  difcourfe  to  the  namelefs  rCdlor.  Nei- 
ther have  you  any  power  to  cut  off  from  that  body, 
were  it  alive,  the  dead  and  putrid  members.  Per- 
haps you  have  no  defire  •,  but  all  are  jumbled  toge- 
ther without  any  care  or  concern  of  yours.  It  is  plain 
then,  that  what  order  is  to  be  found,  is  not  among 
you."  By  this  you  have  fufficiently  confirmed  what 
I  have  faid.  So  that  at  laft  we  are  both  come  to  one 
and  the  fame  conclufion  in  this  point. 

You  infift  on  having  fuch  good  order  to  be  kept  up 
and  maintained,  that  all  the  putrid  and  dead  members 
jfhould  be  cut  off  from  the  body  of  Chrift.  So  do  L 
But  pray  fir,  who,  or  what  fort  of  perfons  are  they 
that  compofe  the  living  body  or  church  of  Chrift  ? 
Are  they  not  renewed  and  converted  perfons  "?  Real 
penitents  and  true  believers  i*  They  are.  And  the 
putrid  and  dead,  are  the  ignorant  and  profane,  the 
Unrenewed  and  Unconverted.  Now  fir,  if  fuch  per- 
fons ought  to  be  cut  off,  it  is  certain,  they  ought 
never  to  have  been  admitted ;  for  the  fame  reafon  will 
hold  equally  flrong  againfl  the  one  as  againfl  the  other. 

But  may  it  not  be  afked  whether  tnofe  putrid  and 
ciead  members  were  ever  alive  ?    Whether  they  ever 
*  Farther  Appeal,  p.  1x2  and  113, 

O  had 


(     98     ) 

iiad  the  life  of  Chrlft  in  them,  or  ever  knew  any 
>  thing  of  it  ?  If  not,  then  as  I  faid  before,  they  ought 
never  to  have  been  admitted  and  owned  as  members  of 
Chrift's  church  at  all.  You  know  very  well  fir,  that 
thofe  who  do  not  repent  and  believe  the  gofpel  can  be  no 
members  of  the  true  church  of  Chrift.  And  yet  how 
many  thoufands  are  there,  who,  notwithftanding  their 
admijfwn  into  the  church,  never  repent  nor  know 
what  the  gofpel  is  ?  And  do  you  not  own  fuch  igno- 
rant and  impenitent  perfons  to  be  members  of  your 
church  ?  You  do. 

How  therefore  can  you  fay,  you  "  believe  the  dif- 
cipline  of  the  church  of  England  (fo  far  as  it  goes) 
to  be  agreeable  to  the  word  of  God  ?"     For  the  very 
reverfe  is  moft  plain  and  evident.     Is  fhe  not  quite 
Out  of  order  even  from  the  beginning  .^  Is  it  not  equal- 
ly as  diforderly  to  admits  as  it  is  to  continue  fuch  per- 
fons in  the  church !  Are  not  all  your  members  (a 
,     very  few  only  excepted)  at  their  admiffion  totally  ig- 
norant of  Chrift,  and  altogether  void  of  every  gofpel 
qualification  neceffary  to  fit  them  to  be  members  of 
}iis  church  ?  '  You  know  they  are.     And  do  they  not 
generally  live  all  their  lives  long  in  the  fame  ignorant 
and  unqualified  ftate  ?  Nay,  do  they  not  make  their 
lives  much  worfe  than  they  were  at  their  admiffion, 
by  their  numerous  fins  .''  They  do.    Can  fuch  perfons 
Jiave  the  leaft  right  to  church-memberfhip  ?    If  no% 
/then    they   can   have   none   to   church   ordinances, 
that  is  to  fay,  baptifm  and  the  fupper  of  the  Lord. 
For  neither  the  one  nor  the  other  was  inftituted  and 
ordained  for  fuch  unqualified  and  unholy  fouls  ;  but 
for  fuch,  and  fuch  only,  who  repent  and  believe  the 
gofpel.    Neither  were  they  ever  defigned  by  the  great 
author  of  them,  to  be  ufed  as  means  to  bring  men  to 
repentance  and  faith,  to  regeneration  and  converfion. 
jNo  fir,  very  far  from  it.    Repentance  and  faith  muft 

precede 


(    99    ) 

precede  baptirm,  and  all  thefe  miift  precede  the  LordV 

fupper.     This  is  according  to  order. Therefore 

what  you  have  formerly  written  cannot  be  right  and 
according  to  order  and  true  gofpel  difcipline.     For 

I.  You  fay," Of  later  times  many  haye  af- 

£rmed  that  the  Lord's  fupper  is  not  a  converting  but 
a  confirming  ordinance.  And  among  us  it  hath  been 
diligently  taught,  that  none  but  thofe  who  are  con* 
verted,  that  have  received  the  Holy  Ghoft  are  be- 
Mevers  in  the  full  fenfe  of  the  word,  ought  to  com- 
municate i  but  experience  fhews  the  grofs  falfhood  of 
that'aflertion. —  For  many  now  know  the  very  begining 
of  their  converfion  to  God  (perhaps  in  fome,  the  firft 
deep  conviAions)  were  wrought  at  the  Lord's  fupper. 
Now  one  fingle  inftance  of  this  kind  overthrows  the 
whole  aflertion."  *  No  fir,  nor  a  thoufand  inftances  do 
not,  nor  cannot,  unlefs  you  can  prove  it  by  the  New- 
T'eftament.  And  if  what  I  have  faid  above  be  jufl: 
and  right,  you  can  never  do  that.  Putrid  and  dead 
fouls^  and  fuch  are  all  unconverted  perfons,  ought 
not  to  come  to  the  Lord's  fupper,  but  to  be  cut  ofF 
from  being  even  fo  much  as  members  of  Chrift's 
church.  You  fay  fo  too.  Pray  fir,  do  not  be  incon- 
fiftent  with,  and  contradidl  yourfelf. 

How  exceedingly  prepofterous  mufl  it  needs  be  fof 
perfons  to  communicate  before  they  are  converted 
and  baptized,  and  made  members  of  Chrift's  church. 
Give  me  but  one  inftance  from  the  New-Teftament 
of  this  kind  and  I  will  readily  receive  it.     You  add 

2  "  Our  Lord  commanded  thofe  very  men  whoi 
were  then  unconverted,  had  not  received  the  Holy 
Ghoft,  were  not  believers  in  the  full  fenfe  of  the 
word,  to  do  this  in  remembrance  of  him^  and  delivered 
the  elements  to  them  with  his  own  hands." 

What  fir,  were  Chrift's  apoftles  unconverted,  when 
iie  faid  to  them,  J}o  this  in  remembrance  of  me  ?  How 
*  Journal  from  1739  to  1741. 

O    2  19. 


f'      100      ) 

IS  this  proved  ?  *Tis  true  indeed  they  had  not  then 
received  the  Holy  Ghoft,  but  that  does  not  prove 
they  were  unconverted.  Are  none  converted  before 
they  receive  the  Holy  Ghoft  as  the  apoftles  did  ?  But 
what  do  you  mean,  pray  fir,  by  their  not  being  be- 
lievers in  the  full  fenfe  of  the  word  ?  Can  you  tell 
what  was  then  lacking  in  their  faith  ?  -- —  But  fup- 
pofing  there  was  fomething,  which  for  want  of  a  more 
perfed:  knowledge  of  they  did  not  fully  underftand 
and  believe,  yet  neither  does  that  prove  they  were 
unconverted. 

They  were  however  fuch  believers  who  knew  and 
acknowledged  that  C/^r//?  was  the  Sen  of  the  living  Gody 
Math  xvi.  i6.  They  were  fuch  believers,  and  fo 
far  converted  that  Chrlft  himfelf  faid  to  them.  Now 
ye  are  clean  through  the  word  which  I  have  fpoken  unto 
you,  John  xv.  3.  Mark  it  fir.  —  'Tis  the  word  which 
Chrift  fpake  unto  them  through  which  they  were 
clean.  The  Lord's  word  therefore,  not  the  Lord's 
fupper,  is  the  means  of  converfion,  &c.  Again  faid 
Chrift  to  them,  "The  Father  himfelf  loveth  you,  becaufe 
ye  have  loved  me,  and  believed  that  I  came  out  from  God^ 
John  xvi  27.  From  hence  it  is  plain  that  they  were 
fuch  full  believ^ers,  and  fuch  converted  perfons  whonx 
the  Father  loved.  Would  to  God  all  who  communi-f 
cate  in  your  church,  were  fuch  converts,  fuch  be-» 
ilevers.     But  you  flill  farther  add. 

3  '*  The  Lord's  fupper  was  ordained  by  God  to 
be  a  means  of  conveying  to  men  either  preventing, 
or  juflifying,  or  fandlifying  grace,  according  to  their 
feveral  necefhties."  Where's  your  fcripture  for  it  fir  } 
In  what  part  of  the  New-Teflament  may  I  find  it  fo 
written? That  the  perfons  for  whom  it  was  or- 
dained, are  (you  fay)  all  thofe  who  know  and  feel 
they  want  the  grace  of  God,  either  to  reflrain  them 
from  fin,  or  to  fhew  their  fins  forgiven,  or  to  renew 
their  fouls  in  the  image  of  God."    No  fir,  it  is  a 

mi  flake. 


(      loi     ) 

mlftake.  The  perfons  for  whom  the  Lord's  fupper 
was  ordained,  are  all  thofe  who  are  renewed  in  the 
image  of  God,  whofe  fms  are  forgiven,  and  who  ara 
reftrained  from  fin  by  the  grace  of  God  before  receiv- 
ed, and  ftill  continued  in. 

Laftly,  You  fay,  **  There  is  no  previous  prepara- 
tion indifpenfibly  necefTary,  but  a  defire  to  receive 
what  he  is  pleafed  to  give.  That  no  iitnefs  is  re- 
quired at  the  time  of  communicating  but  a  fenfe  of 
pur  ftate,  of  our  utter  finfulnefs  and  helplefsnefs : 
Every  one  who  knows  he  is  fit  for  hell,  being  juft  fit 
to  come  to  Chrift,  in  this  as  well  as  in  all  other  ways 
pf  his  appointment.'* 

O  dear  fir,  what  a  ftrange  medley  is  this  !  without 
one  word  of  fcripture  to  countenance  it.  This  feems 
fitted  for  that  church,  and  that  only,  which  admits 
of  all  forts  of  perfons  to  communicate.  How  con- 
trary to  what  you  have  wrote  in  your  Farther  Appeal^ 
concerning  order  and  true  chriftian  difcipline.  How 
can  you  ever  make  it  at  all  confiftent  therewith? 
You  fay 

"  Every  one  who  knows  he  is  fit  for  hell,  being 
juft  fit  to  come  to  Chrift  in  this  as  well  as  in  all  other 
ways  of  his  appointment.'*  Pray  fir,  who  are  they 
that  know  themfelves  fit  for  hell  t  Not  real  penitents^ 
not  true  believers,  not  the  fincere  lovers  of  Chrift  ; 
for  they  (if  there  be  any)  know  they  are  fit  for  heaven : 
Having  according  to  the  riches  of  the  grace  of  God, 
received  forgivenefs  of  fins,  are  juftified  and  fandlified, 
^nd  accepted  in  the  heloved->  Ephef  i.  6.  Being  the 
adopted  fons  of  God  and  heirs  of  glory.  Such  as 
thefe  therefore  are  not  the  perfons  who  know  they 
are  fit  for  hell ;  and  for  fuch  as  thefe  was  the  Lord's 
fupper  ordained.  But  the  impenitent,  the  uncon- 
verted and  unbelievers  may  indeed  know  they  are  fit 
for  hell,  when  they  are  firft  awakened  and  have  a 
yight  and  full  itnh  of  their  miferable  ftate  and  condi- 
tion 


(       102       5 

tson  as  poor  loft  iinners.  But  for  thefe,  confidered 
as  fuch,  the  Lord's  fupper  was  never  ordained.  Hath 
he  any  where  bid  fuch  perfons  do  this  in  remembrance 
of  hifn  ?  Are  they  not  firft  to  come  to  him  in  the  way 
of  repentance  and  faith,  and  then  to  be  baptized  and 
Joined  to  his  church,  and  afterwards  to  eat  and  drink 
at  his  table  ?  Is  not  this  the  dired;  way  to  come  to 
Chrift  according  to  his  appointment  ? 

When  Chrift  faid  Corae  unto  me  all  ye  that  labour  and 
are  heavy  laden,  and  I  will  give  you  refi.  Math.  xi.  28. 
hviA  If  miy  man  thirfi  let  him  come  unto  me  and  drink, 
Jofm  vii.  37.  Did  he  mean  they  were" to  communi- 
cate before  they  were  converted,  baptized  and  joined 
to  his  church  .'*  But  pray  fir,  what  is  it  to  come  to  thrift? 
is  it  not  to  believe  m  him,  to  own  and  acknowledge 
hrm  to  be  the  Lord  and  Saviour  of  the  world  ?  And 
afterwards  to  truft  in  him,  to  abfolutely  depend  on 
ihim,  and  what  he  hg.tk  done  and  fuffered,  &c.  in  or- 
der for  falvation  f  Are  no-t  thefe  with  wh^t  hath  beem 
feid  above,  the  very  fteps  which  we  are  to  take ;  do- 
not  thefe  lead  us  into  the  way  by  which  we  are  to 
come  to  Chrift  with  acceptance  .?  Certainly  they  do. 

How  fenfible  foever  men  are  of  their  loft  ftate. 
and  condition,  how  fit  foever  they  know  they  are  for 
hell,  it  can  never  with  any  propriety  be  hitA,  that  it 
£S  agreeable  to  gofpel  order,  fuch  perfons  are  juft  fit 
to  come  to  Chrift  in  the  appointment  of  his  fupper  ;• 
becaufe  it  was  never  appointed  far  them,  till  they  are 
joined  to  his  church  in  the  way  and  manner  above- 
mentioned.  Therefore  fuch  a  previous  preparation 
is  indifpenfably  neceffary,  fuch  a  fitn-efs  is  required 
of  every  one  at  the  time  of  communicating.  And  it 
ss  from  fuch  a  preparation  and  fitnefs,  that  we  find  in 
ourfelves  a  defire  to  receive  what  he  is  pleafed  and 
has  promifed  to  give.  And  as  we  live  in  a  delightful 
fenfe  cf  his  love^  fo  we  continue  Jledfafily  in  his  doc^ 

irine^ 


(     1^3     ) 

triney  in  fello'U)Jhip  one  with  another^  in  "breaking  of  lireaJt 
&nd  in  prayers. 

I  might  have  added  a  great  deal  more,  but  this  i» 
enough  to  Ihew  what  a  grofs  miftake  you  are  fallen 
into.  I  therefore  muft  infift  upon  it  fir,  that  you  will 
not  fail  clearly  and  plainly  to  prove  that  Chrift  ap-. 
pointed  his  lafl  fupper  to  be  ufed  as  a  means  by  fiich 
perfons  who  know  they  are  fit  for  hell  to  come  unto 
him  by.  Or  to  ufe  your  own  words,  that  they  are  "  ta 
come  unto  him  in  this  way  of  his  appointment,  without 
a  previous  preparation,  or  fitnefs  for  it"  by  repentance 
and  faith,  &c.  I  only  add,  if  fuch  a  preparation,  or 
fitnefs  is  not  indifpenfably  necefTary  to  come  to  Chrift 
in  this  ordinance,  it  is  not  indifpenfably  necefTary  at 
any  other  time,  and  then  farewell  all  order  and  true 
chriftian  difcipline.     But 

Tenthly,  You  tell  me,  "  I  wifb  your  zeal  was  better 
employed  than  in  perfuading  men  to  be  either  diped 
or  fprinkled  ;  I  will  employ  mine,  by  the  grace  of 
God,  in  perfuading  them  to  love  God  with  all  their 
heart,  and  their  neighbours  as  themfelves."  As  to  my 
zeal  being  employed  in  perfuading  men  to  be  fprinkled, 
you  need  give  yourfelf  no  pain  about  that,  for  beafliired 
ilr,  I  fhall  never  fo  employ  it.  But  if  I  fhould  employ 
it  in  a  prudent  and  fcriptural  manner  to  perfuade  peni- 
tent believers  to-be  baptized,  (which  Is  the  fame  thing 
as  to  be  dipped)  agreeable  to  Chrlft's  inftltutlon,  /;/  ths 
vame  of  the  Father,  and  of  the  Son  and  of  the  Holy  Ghojl ; 
I  hope  there  can  be  no  harm  in  that,  becaufe  it  13 
agreeable  to  the  commiffion  he  gave  to  his  apoftles, 
and  to  their  pradlce.  Math,  xxvlii.  19.  And  I  farther 
tell  you  fir,  that  my  zeal  being  fo  employed,  does 
not  at  all  lefTen  Its  being  employed  by  the  grace  of 
God  in  perfuading  men  to  love  God  with  all  their 
heart,  and  their  neighbour  as  themfelves.  But  th« 
former  I  make  ufe  of  as  a  good  argument  to  perfuade 
to  the  latter,  which  is  more  than  you  can  do.     Pra.y 

fir. 


(  104  ) 
fir,  can  my  zeal  be  better  employed  than  in  perfuading 
men  to  ohferve  all  things  whatfoe-ver  Chriji  hath  com^ 
tnanded  them  ?  Math,  xxviii  20.  AfTuring  them  for 
their  encouragement  to  a  ready  and  chearful  compli- 
ance therewith,  that  Chrift  hath  promifed  that.  He 

that  believeth  and  is   baptized^   Jhall  he  faved^ 

Mark  xvi.  16.  If  you  can  prove  that  dipping  in  the 
name  of  the  Father,  and  of  the  Sen,  and  of  the  Holy 
Choff^  is  not  a  command  of  our  Lord  Jefus  Chrift,  I 
liere  promife  you  that  I  will  no  more  employ  it  in  any 
fuch  matter.  And  what  would  you  have  me  fay  fairer  ? 

Laftly,  You  tell  me,  "  You  are  thoroughly  con- 
vinced I  did  not  write  from  anger."  I  am  very  glad 
you  are ;  for  indeed  it  is  very  true.  I  neither  did  then  j 
3ior  do  I  now  write  one  word  in  anger.  But  when  you 
fay,  "  but  from  a  zeal  for  m.y  own  opinion  and  mode 
of  worfhip,  I  muft  beg  leave  to  tell  you  fir,  that  in 
this  you  are  miftaken.  It  is  from  a  zeal,  I  hope  a 
prudent  and  becoming  zeal  for  the  honour  of  Chrift, 
and  the  advancement  of  true  chriftian  baptifm  ac- 
cording to  his  mind  and  will.  For  I  would  no  more 
be  zealous  to  promote  a  partial  obedience,  than  I  would 
be  partially  zealous.  But  you  add,  "  It  might  be 
■Worth  while  for  another  man  to  difpute  thefe  points 
with  you,  but  for  me  it  is  not.  I  am  called  to  other 
>fvork  •,  not  to  make  church  of  England  men,  or  bap- 
tifts,  but  chriftians  •,  men  of  faith  and  love. 

Dear  fir,  though  you  fay  you  are  called  to  other 
work  than  to  difpute  thefe  points  with  me,  yet  yotf 
have  entered  into  difputes  with  other  men  upon  other 
■points.  Was  it  jnore  worth  your  while  to  difpute 
with  them  upon  thofe  points  than  with  me  upon  thefe  i 
Well  fir,  fuppofing  it  was,  are  thefe  of  no  importance 
at  all .?  Do  they  not  merit  your  attention  in  any  de- 
gree ?  Can  you  pafs  them  by  as  tilings  of  no  concern 
to  you  }  Have  you  forgotten  what  our  bleiTed  Lord 
fays  ? JVbofoever  fljall  DO  and  TEACH  cm  of 


{     105     ) 

the  kaji  of  tkcfe  cojnmandments,  JJjall  he  called  great  in  thi 
kingdom  of  heaven^  y[-A.th..v.  19.  Nowif  it  bey;:urduty 
to  DO  and  TEACH  even  the  leafi  commandment^  f;  -ely 
it  muft  be  equall)^  your  duty  to  vindicate  and  defend  it;. 
Is  not  this  a  part  of  the  work  you  are  called  to  fir  ?  Is 
not  baptifm  a  part  of  chriftianity  ?  Is  it  not  one  of  the 
commands  of  the  Son  of  God  ?  If  it  is,  are  you  not 
called  to  do  and  teach  it,  to  vindicate  and  defend  it 
as  much  as  any  other  man  whatfoever  ?  You  fay,  you 
are  called  to  "  make  chriftians."  Of  whom,  or  what 
fort  of  perfons  are  you  called  to  make  chriftians  ? 
Are  you  called  to  make  infants  of  a  few  days  old 
chriftians  ?  If  you  fay  this  is  the  work  Chrift  has 
called  you  to  "^  I  deny  it.  But  if  you  make  infants 
chriftians  when  you  rantize  them,  you  do  more  than 
ever  Chrift  called  you  to  do,  or  his  apoftles  either ; 
nay  more  than  he  himfelf  ever  did.  Yet  I  fuppofe 
you  intend  to  make  them  chriftians  when  you  rantize 
them,  do  not  you  fir  ?  If  not,  what  muft  be  done 
with  your  common-prayer  book  ?  — But  after  all,  the 
chriftians  you  are  called  to  make,  are,  you  fay,  "  men 
of  faith  and  love.'*  Pray  fir,  are  there  no  other 
chriftians  but  men  of  faith  and  love .?  If  not,  then 
you  do  not,  you  cannot  make  infants  chriftians  any 
more  than  you  can  make  them  men.  Will  you  ac- 
knowledge any  to  be  chriftians  befides  thofe  who  are 
men  of  faith  and  love?  If  not,  then  farewell  infant-chrif- 
tians  and  infani  rantifm  together.  For  if  by  rantizing 
them  you  do  not  make  them  chriftians,  you  make 
them  nothing  more,  and  therefore  not  one  jot  better 
than  they  were  before.  — Some  perfons  perhaps  v^ould 
aft:,  Can  you  make  chriftians,  men  of  faith  and  love? 
But  once  more.  Do  you,  as  it  is  pretended,  make 
infants  chriftians,  and  yet  have  they  as  much,  nay, 
t^w  thoufand  times  more  need  to  be  made  fuch  over 
again  v,'hen  they  are  men  I  The  truth  of  the  matter 
is,  no  bvibe  of  eight  or  ten  days  old,  can  be  made  a 

P  chriftian. 


(     io6     ) 

chriftian.  Why  therefore  do  you  attempt  to  do  Im- 
poflible  things  ?  But  I  cannot  help  obferving  that, 
notwithftanding  your  prodigious  fondnefs  for  hav- 
ing infants  rantized  and  made  members  of  the 
church,  yet  you  have  for  ever  excluded  them  there- 
from, if  what  you  have  written  m  your  journal  before- 
mentioned  be  true.  For  you  fay,  "  In  the  ancient 
church  every  one  who  was  baptized  communicated 
daily  ■,"  if  fo,  where  will  you  find  room  in  the  anqent 
church  for  infants  ?  will  you  fay  They  communicated 
daily  ?  if  you  will  not,  then  I  am  fure  you  muft  not 
fay  they  were  baptized.  The  conclufion  therefore 
mull  be,  that,  either  infants  communicated  daily,  or 
infants  were  not  baptized.  For  in  the  ancient  church 
(you  fay)  every  one  who  was  baptized  communicated 
daily.  Now  fir,  if  you  cannot  prove  (and  it  is  im- 
poflible  you  fhould,  that  infants  communicated  daily 
in  the  ancient  church  -,  you  can  never  prove  that  they 
were  baptized  and  made  members  of  the  ancient  - 
church.  And  now  again  farewell  infants  baptifm  and 
infants  church-memberfhip  aho. ,Were  you  there- 
fore fir,  to  write  to  the  age  ot  Melhufelnb^  you  could 
never  writ)e,one  argument  for,  or  in  defence  of  infant 
baptifm.  For  if  what  you  have  written  be  true,  it 
will  for  ever  beat  down  and  deftroy  whatever  you  or. 
all  the  men  in  the  world  can  raife  againfl  it.     Again 

If  in  the  ancient  church,  every  one  who  was  bap- 
tized, communicated  daily,  then  it  mull  needs  fol- 
low, that  every  one  in  the  ancient  church  was  a  pe- 
nitent and  a  believer,  was  converted  and  baptized. 
And  this  is  the  true,  orthodox  chriflian  dodtrine.. 
The  renowned  ancient  dodirine,  to  which  the  renown- 
ed ancient  church  was  exad:ly  fitted. 

T7^(?;/,  in' the  ancient  time,  thafe  days  of  old,  thofe 
golden  days,  it  was,  that  they  that  gladly  received  the 
-word  were  baptized  •,  and  continued  ft edfajily  in  the  apof- 
tks  dQ^rine  and  fdloii^Jhip-,  and  in  breaking  of  bread,  and 

in 


(     ^<^7     ) 
in  prayers,  A<5ls  li.  41,  42.     Therefore  there  was  ttO 
infant  in  the  ancient  church.     Tiiis  muft  be  acknow* 
ledged  truth,  at   leaft  by  you  fir,  for  your  own  pen 

has   eftabiifhed   it. 1   wifh  I   had    difcovered  it 

fooner,  it  might  have  faved  me  both  time  and  labour 
In  writing ;  but  I  do  not  think  much  of  any  time  or 
jabour  I  can  make  ufe  of  in  defending  and  propa- 
gating any  one  real  and  fubftantial  truth  of  the  gof- 
pel  of  our  glorious  Lord  and  King,  Jefus  Chrift, 
ihe^only  begotten  of  the  Father^  full  of  grace  and  truths 
John  i.  14.     But 

To  conclude.  Pray  fir,  give  me  leave  to  tell  you, 
that  whatever  work  ;yoii  are  called  to,  I  loolc  upon  my- 
felf  to  be  called  to  the  whole  work  of  chriilianity,  and 
therefore  muft  leave  undone  no  part  of  it  under  any  . 
pretence  whatfoever.     I  have  no  more  authority  from 
my  great  Lord  and  Mafter  (who  hath  called  me  by  ■ 
his  grace  to  fpeak  in  his  name"^  to  refufe  to  baptize 
penitent  believers,  than  I  have  to  refufe  to  teach  fin- 
ners  to  repent  and  believe,  and  that  they  may  be  men 
of  real  faith  and  love  indeed.     And  fure  I  am,  that 
baptifm  hath  no   tendency  to  hinder  any  man  from 
being  a  fincere  believer  and  fervent  lover  of  the  holy 
and  ever  blefled  Jefus,  who  himfelf  hath  commanded 
it  and  alfo  performed  it.     For  it  is  moft  certain  and 
indubitable,  that  all  in  the  ancient  church  who  were 
men  of  faith  and  love,  were  fuch  who  were  baptized  ; 
that  was  the  very  way  by  which  they  entered  into  it 
and  fo  became  members  of  it.     This  fir,  is  the  old 
path,  the  good  way,  in  which  you  and  all  men  ougl^^   ^ 
to  walk,  that  they  may  pafs  diredly  into  the  churcj 
of  Chrift,  as  they  did  antiently.     Thus  faith  the  Lord, 
Stand  ye  in  the  ways  and  fee  and  afk  for  the  old  paths, 
where  is  the  good  way,  and  walk  therein,  andyefljall 
find  reft  for  your  fouls.     And  O  that  none  may  fay 
as  thofe  rebels  did  to  whom  thefe  words  were  fpoken, 
Wc  will  not  walk  therein,  Jer.  vi.  16. 

P  2  Having 


(     io8     ) 

Having  now  returned  a,  full  and  fufHcient  anrwcr  to 
your  laft  Letter,  I  will  beg  leave  to  reply  to  fome- 
thing  you  laid  to  me  when  you  was  at  my  houfe; 
and  alfb  to  fome  pafl'ages  in  your  Notes  en  the  Ne'uj- 
^efr.mcnt,  relative  to  baptifm. 

You  may  rernem.ber  fir,  that  when  you  were  at  my 
hovL^'i.  you  tol  i  me,  "  It  could  not  be  proved  that 
cur  Lord  nor  the  Eunuch  were  dipt."  As  to  Mark  i. 
^.  ic.  Where  it  is  written  of  our  Lord  that  he  came 
from  Nazareth  of  Galilee^  and  was  baptized  of  John  in 
forda',1^  and  firaitway  coming  up  out  of  the  ivater—  you 
laid  "  it  might  be  referred  to  his  coming  up  out  of 
the  valley  where  the  river  runs."  And  concerning 
the  EmmcFs  baptifm  mentioned.  Ads  viii.  38,  39. 
Where  w'e  read  of  his  going  down  into  the  water  and 
coming  up  out  of  the  water^  you  faid,  "  It  might  be 
referred  to  his  going  down  hill,  or  going  down  out 
of  his  chariot  and  coming  up  again  into  it."  To 
which  I  reply. 

It  is  exprefsly  faid  by  St  Mark  that  our  Lord  was 
baptized  in  or  into,  not  at  Jordan  •,  and  by  St. 
Math.  chap.  iii.  6.  it  is  faid  of  the  people  in  general 

that  they  were  baptized  in  'Jordan. For  what  rea- 

fon  therefore  did  our  Lord  and  others  go  Into  the 
water  ?  To  have  a  little  of  it  fprinkled  upon  their 
faces?  Surely  no  body  will  fay  fo.  For  what,  end 
could  it  anfwer  to  go  into  a  river  to  be  only  fprinkled .'' 
The  reafon  you  gave  me  why  you  thought  it  could 
not  be  proved  our  Lord  was  dipped,  was  this  •, 
"  Jordan  (you  faid)  is  but  a  little  river,  yet  at  fome 
times  of  the  year  it  overflows  its  banks,  and  it  can- 
not be  fuppofed  they  went  into  it  then  :  and  ^  other 
times  it  was  too  fhallow,  and  did  not  contain  water 
enough."  Dear  fir.  Is  not  this  mere  quibling  againft 
plain  convidion  }  But  do  you  not  know  fir,  that  very 
fmall  rivers,  though  they  may  be  fhallow  in  fame 
places,  may  notwithflanding,  be  deep  enough  in  o- 

thers 


(     1^9     ) 

thers  for  the  purpofe  of  baptizing  ?  There  is  a  fmall 
river  runs  at  the  end  of  my  garden,  called  the  Bnine, 
which  at  fometimes  of  the  year  (like  the  Jordan)  over- 
flows its  banks,  and  at  other  times  is  very  fliallow, 
yet  there  is  always  at  fome  of  the  windings  and  turn- 
ings of  it,  a  fufiicient  quantity  to  baptize  a  perfon  of 
the  largeft  ftature.  And  in  which  I  myfelf  have  bap- 
tized a  great  number.  And  if  the  Jordan  be  no  larger 
than  the  Baine,  John  could,  and  certainly  did  find 
fuch  places  in  it  which  were  fuitable  and  convenient 
for  his  purpofe.  But  make  the  worft  of  it,  if  at  fome. 
times  there  were  not  v,^ater  enough  in  the  Jordan  to 
baptize  in,  he  could  you  know  fir,  go  to  Enoii,  for 
ibere  'was  much  'water  there^  John  iii.  23.  Perhaps 
you  never  thought  of  this  fir.  But  whether  you  did 
or  not,  you  know  it  is  fa6l. 

As  to  the  Eunucii's  not  being  dipped  by  Philip, 
1  will  leave  till  I  come  to  your  note  on  the  text. 
And  will  now  begin  witli  what  you  fay  upon  Math.  iii.  6. 

I  find  you  have  given  another  reafon  beiides  that. 
you  gave  to  me  at  my  houfe,  as  abovementioned,  for 
your  thinking  John  did  not  only  not  dip  our  Lord, 
but  llkewife  not  any  body  elfe.  I  muft  needs  fay  in- 
deed fir,  I  v/as  greatly  furprifed  when  I  read  what 
you  have  written  upon  the  above  text.  It  feems  you 
are  refolved  at  all  adventures  to  maintain  your  beloved 
fprinkling,  and  thruft  out  the  Lord's  commanded 
baptifm,  or  you  never  could  or  would  have  givejj. 
fuch  an  explanation  of  it  as  you  have  done.  An  ex- 
planation which  no  man,  I  think,  ever  gave  before 
you,  or  ever  thought  of. 

You^  reafon  why  John  did  not  dip  thofe  who  came 
to  his  baptifm,  is  this  \  "  Such  prodigious  numbers 
could  hardly  be  provided  with  change  of  raiment  for 
it  -,  and  they  could  not  be  immerged  naked  with  mo- 
defty,  nor  in  their  wearing  apparel  with  fafety."  This 
is  your  reafon  fir,  fuch  a  one  as  it  is,  which  you  had 

much 


(       110       ) 

much  better  have  kept  to  yourfelf.  It  fhews  nothing 
more  clearly,  and  proves  nothing  more  fully,  than 
that  you  was  driven  to  the  utmoft  extremity,  and 
therefore  refolved  as  much  as  in  you  la) ,  to  do  all 
you  could  to  fupport  your  fcripturelefs  pradice  of 
rantifm  inftead  of  baptifm. 

But  do  not  you  remember  fir,  the  Jews^wevQ  a  peo- 
ple very  much  ufed  to  wafhing  and  bathing  ?  — And 
therefore  were  not  fo  fearful  of  going  into  the  water 
as  many  are  now  to  be  baptized.  How  then  can  it  be 
imagined  that  they  were  unprovided  with  fuch  gar- 
ments as  were  necefTary  ?  And  I  think  it  is  not  to  be 
.disputed  that  they  knew  they  were  to  be  baptized 
upon  confeflion  and  repentance  of  their  fins.  For 
thofe  Avho  had  firft  been  with  John  and  had  been  bap- 
tized, did  undoubtedly  foon  report  the  Baptith's  work. 
And  thofe  prodigious  numbers  that  went  with  ho- 
neft  and  upright  hearts,  could,  and  no  doubt  did  take 
with  them  fuch  garments  as  were  convenient,  know- 
ing from  the  report  of  others,  what  was  John's  work 
and  what  were  to  be  theirs.  But  fuch  prodigious 
numbers  you  think  could  hardly  be  provided  with 
change  of  raiment  for  it.  "Why  fir,  could  not  ten 
thoufand  be  provided  with  change  of  raiment  as  well 
as  ten  ?  Is  it  more  difficult  for  each  perfon  of  fuch  a 
number  to  carry  a  light  garment  than  for  ten  or  two  ? 
"Wherein  }  Beddes,  though  in  the  whole,  John  might 
baptize  many  thoufands,  yet  who  can  tell  what  num- 
ber reforted  to  him  every  day  to  be  baptized  ?  But  be 
that  as  it  will,  baptized  they  were,  this  cannot  be 
denied ;  but  baptized  they  could  not  be  if  they  were 
not  immerged  or  diped. 

But  you  add,  "  It  feems  therefore  that  they  flood 
in  ranks  on  the  edge  of  the  river,  and  that  John  pafTing 
on  before  them,  caft  water  on  their  heads  or  faces." 
To  which  I  add,  and  it  might  fall  on  feveral  other 
parts  of  their  bodies  alfo.     Dear  fir,  can  any  thing 

be 


(     rii     ) 

be  more  weak  and  foreign  in  point  of  argument  tTiait- 
to  talk  in  this  manner?  What  kind  of  Jnftrument  da 
you  think  John  made  ufe  of  for  that  purpofe  ? — What 
a  ftrange  aukward  manner  do  you  make  the  Baptift^ 
(not  the  rantift  or  fprinkler)  to  do  his  work  in  !  And 
how  vaftly  troublefome,  if  not  impoffible,  muft  it  be 
for  him  to  do  as  you  fuppofe.  For  if  there  was  but 
little  water  in  the  river,  and  if  the  banks  were  high, 
it  muft  be  extremely  laborious  and  equally  difficult 
to  caft  water  on  their  heads  or  faces  in  any  tolerably 
decent  and  regular  manner,  unlefs  he  had  an  exceed- 
ing curious  inftrument,  and  were  a  very  ingenious 
artift.  But  at  other  times  when  the  river  overflowed  its 
banks,  where  did  the  people  ftand  then  fir  ? 

I  remember  you  told  me,  "  when  the  Jordan  over- 
flowed its  banks,  the  people  could  not  then  go  into- 
it  to  be  diped."  Veryr  ight  fir ;  nor  could  they  ftand  on 
the  edge  of  it  to  be  fprinkled,  or  have  water  caft  ori 
their  heads  or  faces  :  neither  need  they  at  any  time, 
if  John  only  fprinkled  them,  have  gone  thither  at  all: 
a  bucket  mis^ht  have  ferved  as  well  as  a  river.  For 
what  neceffity  could  there  be  for  him  to  chufe  a  river 
*o  baptize  in,  or  indeed  at,  if  he  only  fprinkled  them^ 
And  now  fir,  I  fear  this  is  too  puzling  a  queftion  fot 
you  to  anfvver. 

But  what  muft  we  do  with  that  text  where  we  ar^ 
told  tliat  John  was  baptizing  in  Enon,  near  to  Salern^ 
becaufe  there  was  much  water  there?  John  iii.  23- 
Thefe  words  do  flatly  contradidl  and  quite  fpoil  your 
fine  contrivance. 

Why,  come  fir,  I  will  tell  you.  Let  us  lay  afide 
all  human  inventions,  and  entirely  yield  and  give  up 
ourfelves  to  be  dire6ted,  guided  and  governed  by  the 
plain  fimple  truths  of  the  gofpel.  You  fee  how  we 
are,  and  muft  perpetually  be  embarrafl!e4  and  per- 
plexed, when  we  go  about  to  fet  up  new  ways  and 
methods  contrary  to,  and  quite  diiFerent  from  the 

one 


(  112  ) 

one  plain  and  unalterable  rule  contained  in  the  in- 
fallible word  of  truth  ;  and  which  you  fay  "  is  the 
only  rule,  and  the  flifficient  rule."  That  glorious 
and  immoveable  ftandard,  from  which  we  are  to  take 
all  our  meafures,  and  according  to  which  all  religious 
opinions,  dodrines  and  pradlices  are  to  be  exa6tly 
iitted.  Let  us  therefore  be  latisfied  with,  and  heartily 
thankful  to  our  good  God  for  the  word  of  his  grace, 
—  his  revealed  will  in  the  fcriptures.  '^he  fcriptureSy 
which  are  able  to  make  us  wife  unto  fahation,  through 
faith  which  is  in  Chrijl  Jefiis^  2  Tim.  iii.  15. 

Pray  fir,  let  me  now  afk  you  for  what  reafon  was 
it  you  gave  us  never  a  word  upon  John  iii.  23.  when 
you  came  to  that  text  ?  Did  you  think  it  was  not 
worth  your  while  to  tell  us  for  what  reafon  John 
chofe  that  place  to  baptize  in  }  Or  was  it  becaufe  you 
knew  you  could  not  poffibly  explain  it  confiflently 
with  your  pradice  of  fprinkling  ?  The  vyords,  btcaufe 
there  was  much  water  there^  are  you  know  fir,  very 
cmphatical  -,  and  muft,  and  for  ever  will  utterly  ex- 
clude fprinkling  from  having  been  the  pradice  of 
John  the  Baptift.  So  that  if  there  were  no  other 
text  in  the  New-Teftament  but  this,  it  is  fufKcient 
to  eftablifh  the  point  I  am  upon.  And  furely  you 
cannot  but  fee  that  fprinkling  \\as  none  of  the  Bap- 
tiit's  work.  — — 

But  to  return  to  Math.  iii.  6.  You  add,  "  And 
this  way"  (that  is  John's  fprinkling  or  calling  water 
on  the  heads  and  faces  of  the  people)  "  moft  natu- 
rally fignified  Chriil's  baptizing  them  with  the  Holy. 
Ghoft  and  with  fire  which  John  fpake  of,  as  prefi- 
gured by  his  baptizing  with  water,  and  which  wais 
eminently  fulfilled  when  the  Holy  Ghoft  fat  upon  the 
apoftles  in  appearance  of  tongues  and  flames  of  fire." 
Surprizing  in.deed  !  I  wonder  iir,  that  you  fhould 
cxprefs  lb  much  weaknefs  '  Was  the  defcent  of  the 
Holy  Ghoil  upon  the  apcfiies  on  the  day  q{  Fentecofi 

pre- 


(     "3     )   .     . 

prefigured  by  John's  cafting  or  fprlnkling  water  upon 
the  people  ?   Yes  fay  you,   "  moft  naturally  ;"  moji 
unnaturally  fay  I.     Dear  fir,  before  you  had  ventured 
to  publifh  this,  you  fhould  have  taken  care  to  have 
fully  proved  that  John  did  fpr inkle ^  or  caft  water  upoti 
tho.  people,    in  the  way  and  manner  you  fpeak  of. 
*Tis  llrange  that  you  fhould  write  fo  much  at  ran- 
dom !    Surely  you  never  rightly  confidered  nor  ex- 
amined what  is  truly  and  really  fadl.     However,  I 
have,  I  think,  fufficiently  made  it  appear  that  John 
did  not  fprinkle  the  people  in  that  way  and  manner 
you  fpeak  of,  nor  indeed  in  any  other.     And  if  fo, 
it  follows  that  the  way  you  fay  moft  naturally  fignified 
Chrift's  baptizing  with  the  Holy  Ghoft,  proves  to  be 
moft  naturally  iniignihcant.     Now  to  make  this  clear 
"and  plain,  let  us  look  a  little  into  the  manner  and  cir- 
cumftances  of  that  extraordinary  tranfaftion 
.    We  are  told  that  the  apoftles  with  the  reft,  to  the 
number  of  about  a  hundred  and  twenty^  were  affembled 
together  in  one  place.     And  fuddenly  there  came  a  found 
from  heaven^  as  of  a  rufhing  mighty  wind.,  and  it  filled 
all  the  houfe  where  they  were  fitting.  And  there  appeared 
unto  them  cloven  tongues  like  as  of  fire.,  and  it  fat  upon  each 
of  them  ;  and  they  were  all  filled  with  the  Holy  Ghoft  ^  Adls 
i.  14,  15,  and  ii,  i  to  4.  This  is  the  account  St.  Luke 
gives  us  of  that  grand  affair  ;  that  is,  the  manner 
in  which  the  Holy  Ghoft  defcended,  and  in  which, 
and  with  which  the  apoftles  are  faid  to  be  baptized. 

That  which  is  particularly  to  be  remarked,  is,  the 
lioufe  or  room  where  they  fat  was  filled,  they  were 
therefore  all  immerfed  therein,  or  furrounded  on  all 
fides  at  once ;  as  every  one  is  with  air  whether  in  a 
noufe  or  out  of  it ;  and  as  every  one  when  rightly 
baptized,  muft  be,  and  acftually  Is  with  water.  The 
Holy  Ghoft  defcending  in  that  aftonifhing  manner, 
not  only  filled  the  room,  but  all  thofe  who  were  there- 
in, v.'ith  his  amazing  power  and  influence.  Which 
Was  the  power  from  on  high  their  Lord  bid  them  wait 

Q.  for. 


(     114     ) 

for,  Luke  xxiv.  49.  and  which  was  now  given  to  ena- 
ble them  to  begin  and  carry  on  that  great  work 
which  he  had  caJrd  and  appointed  them  to,  which 
did  very  Toon  appear  with  great  fuccefs. 

New  fir,  what  was  there  in  all  this  that  could  pof- 
fibly  be  prefigured  by  John's  fprinkling  ?  The  apof- 
tles  were  fUed  with  the  Holy  Ghoft,  this  could  not 
be  prefigured  by  fprinkling,  for  it  has  no  likenefs  to 
it.  The  room  was  alfo  filled,  to  which  fprinkling 
bears  no  more  refemblance  than  it  does  to  their  be- 
ing filled  with  the  Holy  Ghoft.  Wherein  therefore 
does  fprinkling  a  little  water  on  the  faces  of  perfons, 
moft  naturally  fignify  baptizing  them  with  the  Holy 
Ghoft  and  with  fire?  If  you  have  no  more  of  the 
Holy  Ghoft  than  what  was  prefigured  by  John's 
fprinkling  thofe  who  came  to  him  to  be  baptized,  I 
need  not  be  afraid  to  fay  you  have  none  at  all. 

But  it  was  John's  dipping  the  people  by  which  they 
were  covered  and  furrounded  on  all  fides  in  and  with 
water,  which  did  moft  naturally  fignify  and  prefigure 
Chrift's  baptizing  them  with  the  Holy  Ghoft.  For 
■any  body  may  clearly  fee  a  plain  and  eafy  analogy 
which  the  one  bears  to  the  other.  But  fprinkling  is- 
jfio  ways  analogous  to  their  being  baptized  or  im- 
anerfed  in  the  room  filled  with  the  rufhing  mighty 
wind,  and  the  apoftles  filled  with  the  Holy  Ghofl. 
Therefore  it  v/as  without  any  difpute  or  queftion  at 
iill,  that  both  John  and  our  Lord  himfelf  ufed  the 
■p]ir2SQ.  —  baptized  'with  the  Holy  Ghofi,  in  allufion  to 
their  pradice  of  baptizing,  immerging  or  dipping  irt 
water  all  thofe  who  became  their  difciples. 

Sprinkling  is  fuch  a  low,  mean,  paltry  infigni- 
ficant  thing,  that  in  fuch  a  cafe  as  this,  it  woula  be 
vaftly  difhonourable  to  the  Holy  Ghoft,  to  compare 
his  defcent  in  that  moft  wonderfully  grand  and  au- 
guft  manner  to  fo  fmall  and  trivial  an  ad:.  Befides, 
there  is  this  farther  reafon  to  be  given  why  fprinkling 

could 


(     "5     ) 

could  never  fignlfy  and  prefigure  the  baptiTm  of  the 
Koly  Ghoft.  viz.  A  very  little  water  as  every  body 
knows,  will  fuffice  for  that  purpofe,  and  therefore 
could  fignify  and  prefigure  but  a  very  little  of  the 
Holy  Ghofr:  to  be  given.  But  baptizing  a  perfon,  as 
it  requires  a  large  quantity  of  water  compared  with 
fprinkling,  fo  it  might  very  naturally  fignify  and  pre- 
figure Chrift's  baptizing  with  the  Holy  Ghoft,  or 
which  amounts  to  the  fame  thing,  beftowing  the  gifts 
of  the  Holy  Ghoft  in  a  large  degree ;  which  was  in 
fade  you  know  fir,  the  very  cafe  on  the  ever  memora- 
ble day  of  Pentecoji.  More  might  be  faid,  but  this 
fufHciently  fhev/s  what  your  invention  amounts  to. 
You  was  therefore  very  wrong  in  faying  John's  fprink- 
ling or  cafting  water  on  the  peoples  heads  or  faces» 
moft  naturally  fignified  Chrift's  baptizing  them  with 
the  Holy  Ghoft  and  with  fire,  becaufe  it  yet  remains 
for  you  to  prove  that  John  did  fo.  Now  if  he  did 
not,  you  are  fadly  wrong  indeed  fir.  And  if  you 
cannot  prove  it,  (as  it  is  certain  neither  you  nor  any 
body  elfe  ever  can)  may  I  not  hope  to  fee  you  and 
your  followers  to  give  up  that  unfcriptural  pradice, 
and  be  baptized  indeed,  in  imitation,  according  ta 
the  command,  and  to  the  honour  of  fo  glorious  an 
example,  fo  loving  a  Saviour,  and  fo  wife  a  com- 
mander as  the  ever  bleffed  Son  of  God?  — "  But 
what  will  men  fay  of  Mr.  Wejley  then  ?  —  Let  them 
fay  what  they  will,  you  v.'ili  not  I  hope,  be  afraid  nor 
afhamed  to  do  your  duty,  and  clofely  and  conftantly 
follow  your  Lord  and  Mafter  Jefus.  —  They  cannot 
fay  worfe  o":  you  than  they  did  of  him.  He  hath  a  de- 
vil and  is  mad,  why  hear  ye  him  ^.  John  x.  20.  You 
have  in  one  of  your  hymns  faid. 

"  Thy  will  is  good  and  juft, 

«  Shall  I  thy  will  withftand  ? 

''  If  Jefus  bids  me  lick  the  duft, 

"  I  bow  at  his  command. 

0^2  III 


(    ii6    ) 

In  thefe  lines  you  feem  to  exprefs  fuch  love  fo 
Chrift,  and  fuch  readinefs  to  obey  him,  that  you 
would  with  all  willingnefs  and  chearfulnefs  do  the  very 
loweft  and  meaneft  office,  if  he  did  but  give  the  word. 
Why  fir,  if  you  will  condefcend  to  give  a  fair  hear- 
ing to  what  I  have  faid,  you  mufl;  acknowledge  that 
you  ought  to  comply  with  that  divine  and  heavenly 
inftitution.  I  will  now  proceed  and  take  notice  of 
what  you  have  faid  upon  Math,  xxviii.  19. 

I  find  you  read  that  text  as  fome  others  have  done 

before  you  •,  "  Go  ye  and  difciple  all  nations." - 

And  in  your  Note  you  fay,  "  Make  them  my  difciples. 
This  includes  the  whole  defign  of  Chrift's  commiffion; 
baptizing  and  teaching,  you  fhould  have  faid  teach- 
ing and  baptizing  "  are  the  two  grand  branches  of 
that  general  defign."  True  fir.  "  And  thefe  were  to 
be  determined  by  the  circumftances  of  things."  Pray 
jfir,  who  told  you  fo }  "  Which  made  it  necefiary  in 
baptizing  adult  Jews  or  Heathens,  to  teach  them  before 
they  were  baptized"  Very  right  fir.  "  But  in  difci- 
pling  their  children  to  baptize  them  before  they  were 
taught,  as  the  Jewifii  children  in  all  ages  were  firft 
circumcifed  and  after  taught  to  do  all  things  God  had 
commanded  them." 

"  The  Jewifii  children  in  all  ages  were  (fay  you) 
firft  circumcifed  and  after  taught."  —  Pray  fir,  why 
did  not  you  dlfi:ingulfii  between  their  males  and  fe- 
males ?  The  latter  were  not  circumcifed  before  they 
were  taught.  And  there  are  fome  people  fo  Ignorant 
of  circumcifion,  not  knowing  any  thing  at  all  of  it, 
that  they  would  readily  conclude  from  your  indefinite 
exprcfiion,  that  all  Jewifii  children  were  circumcifed. 
But  why  were  the  Jewifii  male  children  firfl:  circum- 
cifed and  afterward  taught  ?  Was  it  not  becaufe  God 
had  commanded  it  ?  Mofi:  certainly.  And  when 
you  have  fiiewn  me  a  command  from  God's  dear  and 
only-begotten  Son,  firfl:  to  baptize  children  and  after 

that 


(     '17    ) 

that  to  teach  them ;  I  will  immediately  comply  witfi. 
it ;  but  till  then,  I  muft  take  the  liberty  to  ad:  more 
confiftently  with  the  commiffion  he  gave  to  his  apof- 
tles  i  firft  to  teach  and  afterwards  to  baptize  them. 
But  you  fay,  "  In  difcipling  their  children  to  baptize 
them  before  they  were  taught."  Why  fir,  is  not  this 
a  ftrange  way  of  talking  ?  Was  there  ever  a  difciple 
in  the  world  who  had  never  learned  ?  Is  it  poffible  ta 
make  a  difciple  without  teaching  ?  Are  not  difcipling 
and  teaching  fynonimous  terms  ?  Some  very  learned 
men  have  taught  me  fo.  Either  therefore  they  are 
miftaken  or  you.  I  think  you  are  fir.  Pray  lir,  let 
me  aik  you  very  ferioufly,  what  do  you  mean  by  dif- 
cipling children .''  Do  you  mean  making  them  difci- 
ples  .''  —  How  fir?  By  baptizing  them?  I  deny  it. 
Baptifm  does  not  make  a  perfon  a  difciple,  but  pre- 
fuppofes  him  already  made  one.  Shew  me  a  perfon 
who  was  made  a  difciple  before  he  was  taught  and  in- 
ftruifted,  and  I  will  fhew  you  a  perfon  who  was  made 
a  chriftian  before  he  believed,  or  knew,  or  heard  of 
Chrift. 

You  fay,  "  It  was  necefiary  in  baptizing  adult  Jews 
or  Heathens  to  teach  them  before  they  were  bap- 
tized." And  I  readily  acknowledge  it.  And  is  it 
not  equally  as  necefikry  in  baptizing  all  other  adult 
perfons  to  teach  them  alfo  before  they  are  baptized  I 
Undoubtedly  it  is.  But  what  was  it  that  made  it  ne- 
cefTary  firft  to  teach  grown  perfons  before  they  were 
baptized  ?  Was  it  not  Chriil's  authority  and  com- 
miffion which  he   gave  to  his  apoftles  fo  to  do  ?  It 

was. All  men  every  where  to  whom  the  gofpel  is 

preached,  as  well  in  England  as  any  other  nation,  are 
now  commanded  to  repent  and  believe  it,  and  then  to 
be  baptized,  Adls  xvii.  30,  Mark  i.  5,  Adts  ii.  38.  It 
is  therefore  exadlly  fcriptural  that  all  ftnners  fhould 
firft  be  taught  the  neceffity  of  repentance  and  faith 
tefore  they  are  baptized  ;  but  we  no  where  read  that 

ail 


(     u8    ) 

all  men  eX'ery  where  are  firft  to  be  baptized,  and  then 
to  be  taught  to  repent  and  believe  the  gofpel. 

But  to  return,  "  Go  ye  and  difciple  all  nations.'* 
That  is,  fay  you,  "  make  them  my  difciples."  So 
you  fuppofe  our  Lord  to  mean ;  and  truly  I  fuppofe 
io  too.  But  who  ?  Why  "  adult  Jews  and  Heathens, 
and  their  children."  All  very  right  and  juft.  We  are 
very  well  agreed.  Only  there  arifeth  a  queftion  about 
their  children,  whether  we  are  to  underftand  their  chil- 
dren to  be  fuch  who  were  arrived  to  mature  years  and 
capable  of  knowing  and  believing  in  Chrift  as  well  as 
themfelves,  or  only  infants  of  a  few  days  old .''  I  fay 
the  former  only ;  you  fay  both.  Here  begins  our 
difpute  again ;  but  I  will  cut  it  fhort  by  juft  obferv- 
ing  that,  if  the  apoftles  had  a  commiflion  to  difciple 
all  nations,  and  that  baptizing  is  difcipling,  they  did 
not  underftand  their  commiffion  ;  or  if  they  did  un- 
derftand  it,  then,  that  which  was  much  worfe,  they 
did  not  execute  it.  For  we  no  where  read  in  the 
New-Teftament  that  they  ever  baptized  any  perfons 
before  they  taught  them  to  know  and  believe  in  Jefus 
Chrift;  and  therefore  we  no  where  read  of  fo  much  as 
one  untaught  infant  baptized. 

But  fir,  if  the  apoftles  were  firft  to  baptize  and  after- 
ward to  teach  fome,  they  were  to  do  fo  to  ail,  for  their 
commiftion  contains  in  it  no  fuch  diftindion,  but  reaches 
to  all  alike  without  any  difference.  If  they  were  firft  to 
"baptize  children  and  afterward  to  teach  them,  they  were 
firft  to  baptize  adults  and  afterwards  to  teach  them  alfo. 
You  can  never  prove  by  the  commifTion,  that  the  apof- 
tles were  firft  to  teach  one  fort  of  perfons  and  afterwards 
to  baptize  them,  and  firft  to  baptize  another  fort  of 
perfons  and  afterward  to  teach  them.  This,  I  fay 
iir,  you  can  never  prove  by  the  commiflion  which 
Chrift  gave  to  his  apoftles.  Math,  xxviii.  19.  Nor 
by  any  other  part  of  the  New-Teftament.  Do  this, 
and  I  may  venture  to  fay,  you  will  do  more  than  any 
jnan  he^  ever  done  yet.     Had  our  bleffed  Lord  faid, 

G(j 


(     119     ) 

Go  ye  therefore  and  baptize  all  nations,  teaching  them,^ 
&c.  I  know  not  who  would  fo  much  as  once  have 
opened  his  mouth  againft  infants  baptifm.  But  the 
contrary  is  moft  evident,  and  muft  appear  fo,  one 
would  think,  to  every  perfon  that  can  read  his  bible 
and  is  capable  of  underftanding  what  he  reads.  And 
though  it  is  very  true  that  infants  are  parts  of  nations, 
yet  it  is  equally  as  true,  that  they  are  not  fuch  parts  as 
are  included  in  the  commiiTion  j  for  if  they  are,  it  is 
certain,  the  apoftles  aded  moft  prepofteroufly,  always 
beginning  at  the  wrong  end  of  their  work ;  for  all 
thofe  whom  they  baptized,  were  by  them  firft  taught. 
And  we  are  very  fure  that  as  they  were  faithful  in  ex- 
ecuting their  Lord's  commiflion,  fo  are  we  no  lels 
fure,  that  they  would  have  baptized  infants,  had  they 
known  that  they  were  included  In  the  commiffion^ 
Math,  xxviiii.  19, 

But  after  all,  if  you  will  have  infants  included  in 
the  above  commifTion,  you  muft  alfo  have  them  in- 
cluded in  that  contained  in  Mark  xvi.  15.  which  is  of 
the  fame  import,  though  in  different  words.  Go  ye 
into  all  the  world  and  preach  the  gofpel  to  every  creature. 
Now  fir,  infants  are  creatures,  and  if  they  are  included 
in  theie  words,  evident  it  is,  that  the  gofpel  muft  be 
preached  to  them.     But  alas  !  whither  would  this  lead 

us  ? Now,  though  infants  are  creatures  and  parts 

of  nations,  yet,  it  is  moft  certain,  they  are  not  fuch 
creatures  and  parts  of  nations,  that  can  with  any  pro- 
priety be  included  in  the  commiflion  contained  either 
in  Matthew  or  Mark  as  above  mentioned.  The  rea- 
fons  are  fo  obvious,  that  it  would  be  a  palpable  affront 
thrown  upon  your  learning  and  knowledge  were  I  to 
mention  them. 

Inftead  of  which  I  will  only  obferve,  that,  though 
we  have  an  account  of  many  thoufands  both  of  men 
and  women  who  were  baptized,  yet  we  have  not  the 
leaft  hiiit  gf  ib  much  as  one  infant  baptized.  We  read 


(       120       ) 

in  Ads  ii.  41.  that  about  three  thoufand ''i^ere  baptized 
and  added  to  the  church;  and  chap.  v.  14.  Be/icvers . 
were  the  more  added  to  the  churchy  multitudes  both  of 
men  and  women.  But  among  all  thefe  not  an  infant 
named.  What  do  you  think  were  the  reafon  fir? 
I  think,  yea  I  am  fully  perfuaded  and  do  firmly  be- 
lieve, it  were  becaufe  no  infant  in  thofe  days  were 
baptized  and  added  to  the  church.  Do  not  you  think 
fo  too  fir  ?  Had  infants  in  thofe  days  been  baptized 
and  received  as  members  of  the  chriftian  church,  we 
iliould  undoubtedly  have  been  told  of  it  as  well  as  o£ 
men  and  women.* 

What 

*  In  your  Note  on  thefe  words.   He  that  believeth  and  is 

laptized  Jhall  be  Javed,  but  he  that  bel'ieveth  not  Jhall  be  damned^ 

Mark  xvi.  16.    You  write  thus. And  is  baptized "  In 

token  thereof.      Every  one   that  believed,    was   baptized.'* 

But  he  thai  believeth  iiot- "  Whether  baptized  or  unbaptized 

fiiall  perifh  everlaftingly." 

Remark.  If  every  one  that  believed  was  baptized,  then 
none  were  ranti%ed.  Pray  fir,  were  any  bapt  zed  who  did 
not  believe  ?  If  not,  where,  or  upon  what,  do  you  ground 
infants  bapiifm  r  Now  fir,  as  you  aJfert  that  "  every  one  who 
believed  was  baptized,"  which  is  a  very  great  and  valuable 
truth  ;  be  fo  good  as  to  give  me  an  inftance  of  but  one  per- 
ibn  who  did  not  believe  and  yet  was  baptized  and  made  a 
mctliber  of  the  chriitian  church. 

When  you  fay  upon  thefe  words But  he  that  believeth 

rot "  Whether  baptized  or  unbaptized  (hall  perifh  ever- 

laftingly,"  you  feem  to  imply  th.-^t  fome  who  believed  ncty 
jnight  poiTibly  in  fome  age  and  nation  or  other  be  baptized. 
But  who  fir  ?  Infants  and  little  children  ?  If  there  were  any  in 
the  apoftles  days  who  believed  not,  and  yet  were  baptized,  they 
inuft  certainly  be  fuch  ;  for  they  would  not,  we  are  fure,  bap- 
tize men  and  women  who  believed  not.  Therefore  you  do  by 
this  way  of  fpeaking  plainly  imply  that  little  children  mufl: 
perifh  everlaftingly ;  for  they  are  certainly  all  unbelievers, 
whether  baptized  or  unbaptized.  Now  fir,  alihough  you  make 
baptifm  neceflary  to  their  being  made  members  of  Chriff, 
children  of  God  and  inheritors  of  the  kingdom  of  heaven  ; 
confequently,  necefiary  to  their  falvarion,  yet  you  do  here 


(       I2'       ) 

What  can  pofTibly  be  the  reafon  that  the  fcriptures 
every  where  are  intirely  filent  about  ijifants  baptifmy 
and  yet  fb  full  and  explicit  in  declaring  the  baptifm  of 
men  and  women  F  I  doubt  not  but  you  know  the  rea^ 
fon  very  well  fir,  if  you  would  but  fpeak  out.  Come 
Mr,  \Velley  out  with  it.  —  Never  fear.  —  You  have  a 
moft  glorious  Mafter :  Ad:  to  his  honour :  Keep  no 
lorjger  back  from  his  Ordinance.  However,  upon  the 
whole,  if  there  be  nothing  in  the  commifsion  which 
©ur  Lord  gave  to  his  apoftles  to  authorize  them  to 
baptize  little  children,  and  if  they  never  did  baptize 
any,  as  it  is  plain  they  did  not,  then  it  is  alfo  as  plain, 
they  are  not  by  virtue  of  the  commifsion  to  be  bap- 
tized.    Confequently,  not  to  be  baptized  at  all. 

I  ihall  now  proceed  to   obferve  and  reply  to  vv'hat 

you  have  faid  upon  i  Cor.  x.  1,2,,  where  we  read 

All  our  fathers  were  under  the  cloud.,  and  all  paffed  thro* 
the  fea.,  and  were  all  baptized  unto  Mofes  in  the  cloud 
and  in  the  fea.  I  think  you  have  fadly  defaced,  if  not 
quite  fpoiled,  the  real  beauty  of  that  figurative  baptifm 
of  the  Ifraelites.  For  in  your  Note  upon  the  words 
baptized  in  the  cloud  and  in  the  fea.,  you  fay,  "  Perhaps 
fprinkled  here  and  there  with  drops  of  water  from 
taz  fea  or  cloud."  Perhaps  not  fir.  And  who  knows 
but  there  is  as  much  reafon  for  my  perhaps  as  for 
yours.  As  to  being  fprinkled  from  the  cloud.,  I  cart 
fee  no  probability  at  all  for  that,  confidering  the  ufea 
it  was  for.     If  it  was  as  you  fay,  "  an  eminent  token 

at  one  ftrolce  cut  them  o?i  from  [alvation.  Therefore  talk  no. 
more  of  baptizing  infants,  for  by  your  own  worcis,  it  is  plain, 
that  baptifm  or  no  baptifm  are  both  alike  to  them,  becaufe 
they  are  fuch  who  believe  not.  If  unbelievers,  whether  bap- 
tized or  unbaptized  muft  perifh  everlaliingly,  all  dying  in- 
fants muft  neceflarily  perifh;  which  is  moft  (hocking  and 
horrible  to  think  of.  I  hope  fir,  you  will  either  retract  or 
amend  what  you  have  fo  inadvertently  written,  and  fo  con- 
trary to  the  defign  of  infants  baptifm. 

R  of 


(       122       ) 

of  God*s  gracious  prefence,  which  fcreened  them  from 
the  heat  of  the  Sun  by  day  and  to  give  them  light  by 
night,'*  which  is  undoubtedly  true,  one  can  hardly 
think  they  were  fprinkled  with  drops  of  water  from 
it.  Toil  make  but  a  ferhap  cf  it,  and  as  that  can  ,be 
no  proof,  fo  it  muft  ftand  only  for  2^.  perhaps  ftill.  But 
who  can  tell  that  it  was  a  watry  cloud  ?  I  do  not 
know  that  it  ever  rained  upon  the  Ifraelites  in  any  of 
their  journeys  through  the  wildernefs,  nor  is  there 
the  leaft  hint  of  its  raining  upon  thexn  as  they  pafTed 
through  the  fea.*  And  if  it  did  not,  how  could  they 
be  fprinkled  with  drops  of  water  from  it 

As  to  their  being  fprinkled  from  the  fea,  that  is  a 
ferhaps  equally  as  improbable  as  the  other ;  for  the 
water  was  made  to  ftand  on  a  heap  on  either  fide 
of  them  like  a  wall,  faft  and  iirm.  How  you  can  think 
the  Ifraelites  were  fprinkled  with  drops  of  water  from 
the  cloud  or  fea,  as  they  pafled  through  it,  all  circum-r 
ftances  confidered,  is  lomewhat  difficult  to  account 
for.  But  only  indeed  when  I  call  to  mind  your  pro- 
digious fondnefs  to  have  fpxinkling  accounted  bap- 
tifm,  and  that  you  are  for  drawing  in  every  thing  you 
can  think  of  to  make  it  favour  your  notion,  it  is  not 
to  be  quite  fo  much  wondered  at.  For  if  it  was  not 
to  fupport  fuch  a  tottering  fabrick,  neither  you  nor 
^ny  other  perfon  would  have  racked  and  tortured  this 
and  feveral  other  fcriptures  in  that  lamentable  manner 
they  have  done.     But  you  add, 

*'  By  which"  (that  is  by  the  Ifraelites  being  fprink-^ 
kd  from  the  cloud  or  fea)  "  baptifm  might  be  the 

more 

*  We  are  told  that  the  pillar  of  the  cloud  came  between  the 
Egyptians  and  the  camp  ef  Ijrael^  that  it  was  a  cloud  and  dark" 
nefi  to  the  former^  but  it  gave  light  by  night  to  the  latter,  Exo. 
xiv.  19.  20.  And  in  verfe  the  24th  it  is  called  a  pillar  of  fire. 
For  it  is  faid  th^  LORD  looked  unto  the  hojl  of  the  Egyptians 
through  the  pillar  cfjire  and  of  the  chud.  Therefore  if  it  was 
lite,  it  was  not  zvater.  Confcquently,  they  were  not  Iprifik' 
led  with  drops  of  water  falling  from  it. 


(       123       ) 

more  evidently  Signified."  When  you  have  proved  two 
things,  what  you  here  fay,  will  be  evident  to  all.  i. 
That  rprinkling  is  baptizing.  And  2.  That  the  If- 
raelites  were  fprinkled  with  drops  of  water  from  the 
cloud  or  Tea.  Then  fir,  but  not  till  then,  will  it  be 
evident  that  their  being  fprinkled  did  the  more  evident- 
ly fignify  chriftian  baptifni. 

You  will  give  me  leave  to  farther  obferve,  and  de- 
fire  you  to  obferve  it  alio. The  Ifraelites  were  un- 
der the  cloud,  and  were   all  baptized  in  the   cloui 
and  in  the  fea.     The  cloud  was  a  covering  above,  the 
watry  walls  were  on  their  right  and  left  hands  below, 
fo  that  they  w^ere  furrounded  or  encompafled  between 
the  cloud  and  the  fea.     Therefore  it  was  on  this  con- 
fideration  that  St.  Paul  called  their  pafiage  through 
the  fea  a  being  baptized,  becaufe  it  bore  fome  refem- 
blance  or  likenefs  to  it  •,  which  is  a  being  covered, 
furrounded  or  encompafled  on  all  fides  with  water. 
And  I  believe  it  is  very  evident  that  the  Ifraelites  being 
baptized  in  the  cloud  and  in  the  fea,  did  very  evidently 
fignify  or  reprefent  chriftian  baptifm  in  water.     But  I 
cannot  forbear  obferving  that  you  fay,    "  fprinkled 
from  the  fea  or  cloud."     You  fhould  have  faid  and, 
jnftead  of  or.     The  apoftle  did  not  fay  baptized  in 
the  cloud  OR  in  the  fea,  but  baptized  in  the  cloud  and 
in  the  fea.     Not  in  either  of  them  fingly,  but  in  both 
of  them  together.     And  indeed  their  figurative  bap- 
tifm could  never  truly,  rightly  and  properly  reprefent 
and  fignify  the  true,  literal  chriftian  baptifm  without 
joining  the  cloud  and  fea  together.     But  not  at  all 
fo  hj  fprinklmg  either  fingly  or  jointly.     Though  any 
body  may  fee  by  what  I  have  obferved,  that  their  bap- 
tifm in  the  cloud  and  in  the  fea,  exhibits  a  very  beau- 
tiful and  pleafing  reprefentation  of  our  chriftian  bap- 
tifm. 

I  come  now  to  obferve  what  you  fay  upon  Col.  ii.  1 2. 
*'  The  antient  manner  of  baptizing  bv  immerfion  is 

(fay 


(       124       ) 

(fay  you)  as  maiiifeftly  alluded  to  here,  as  the  other 
manner  of  baptizing  by  fprinkling  is,  Heb.  x.  22.'* 
Baptizing  by  fprinkling  !  'Tis  wrong,  very  wrong  fir. 
There  is  no  fuch  thing.  Never  were,  and  never  can 
be,  as  I  have  fully  demonftrated.  But  let  us  examine. 
You  fay  *'  baptizing  by  fprinkling  is  manifeftly  al- 
luded to  in  this  text.  I  am  furprized  at  your  afler- 
tion  fir.  Let  us  read  the  text.  Let  tis  draw  near 
with  a  true  hearty  in  full  ajj'nrance  of  faith^  having  our 
hearts  fprinkled  from  an  evil  confcienee,  and  our  bodies 
wafhed  with  pure  water.  Pray  fir,  what  is  there  in 
this  text  which  manifefi:iy  alludes  to  baptizing  by 
fprinkling  ?  Is  it  having  our  hearts-  fprinkled  from 
an  evil  confcience  ?  Surely  nothing  can  be  more  foreign 
from  any  fuch  thing.  In  your  note  upon  it  you  do 
not  give  us  the  leaft  hint  of  it,  but  explain  the  words, 
having  our  hearts  fprinkled  from  an  evil  confcience^  *'  fo 
as  to  condemn  us  no  longer."  One  would  have 
thought  confidering  what  you  had  faid  upon  Colof  ii. 
"12.  referring  to  this  text,  that  when  you  came  to  it, 
you  would  have  very  manifefl:ly  made  it  appear,  that 
the  apoftle  did  manifeftly  allude  to  baptizing  by  fprink- 
ling ;  but  there  is  nothing  lefs.  It  is  far  more  manifeft 
and  evident  that  he  alluded  to  the  legal  fprinklings 
among  the  Jev/s,  than  to  chriftian  baptifm  by  fprink- 
ling ;  and  if  he  alluded  to  chriftian  baptifm  at  all,  it 
is  in  the  next  words  ~-^«J  our  bodies  wafhed  in  pure 
water.,  which  may  be  very  manifeft-,  but  the  other 
allufion  which  you  aftert,  is  moft  dark  and  eonfufed, 
yea  abfolutely  falfe  and  untrue. 

But  to  return  to  Colof  ii.  12.  Buried  with  him  in 
baptifm^  wherein  alfo  ye  are  rifen  with  him.  —  You  fay 
-upon  thefe  words,  "  I'he  antient  manner  of  baptizing 
•by  jmmerfion  is  manifeftly  alluded  to  here."  And  upon 
Rom.  vi.  4.  IVe  are  buried  with  him  by  baptifm  into 

■death You  fay,  "  Alluding  to  the  antient  manner 

«f  baptizing  by  immerfion.'*    Sir,  I  give  yo.u  my  very 

heartjc 


f    125   ) 

hearty  thanks,  you  need  fay  no  more,  for  you  have 
now  faid  enough  to  deftroy  for  ever  your  pra<5tke  of 
rantizing  or  fprinkling.  If  immerfion  be  thQ  antient 
manner  of  bapti7,ing,  then  fprinkling  is  not  the  an- 
tient manner  of  baptifm. 

Dear  hr,  how  ftrangely  you  talk.  One  while  you 
fpeak  of  fprinkling  as  the  manner  of  baptizing,  another 
while  you  fpeak  of  immerfion  as  being  the  manner  of 
baptizing  ;  but  you  give  the  preference  to  immerjicn, 
as  being  the  ancient  manner.  Pray  fir,  why  did  not 
you  give  fprinkling  that  honourable  title  of  antieyit  ? 
If  what  you  have  faid  upon  Math.  iii.  6.  be  true,  you 
might  havevery  juftly  and  properly  have  done  fo.  But  I 
have  proved  that  fprinkling  is  fo  far  from  being  the 
manner  of  baptizing,  much  lefs  the  antient  manner, 
that  it  is  no  manner  of  baptifm  at  alL  Yet  according 
to  you  fir,  fprinkling  is  as  ancient  a  manner  of  bap- 
tizing as  hnmerfion,  and  thus  we  have  difcovered  two 
ancient  manners  of  baptizing.  Well  then,  upon  this 
extraordinary  difcovery,  let  me  afk,  who  was  it,  or 
who  were  they  that  ufed  both  thefe  vaftly  different 
manners  of  baptifm  .''  Did  John  the  Baptift  ?  Did  the 
apoftles  ?  If  either  he  or  they  did,  for  what  reafon 
did  he  or  they  do  it  ?  Why  would  not  one  of  them 
have  done  as  well  as  both  t  Why  were  fomc  perfons 
diped  and  others  only  fprinkled  ? 

Ah !  Dear  Mr.  Wefley,  you  are  certainly  on  the 
wrong  fide  of  the  queftion.  No  man  can  give  ajiy 
juft  reafon  v/hy  fome  perfons  were  diped  and  others 
only  fprinkled.  If  fprinkling  be  as  truly  and  as  pro- 
perly baptifm  as  dipping  is,  and  as  fully  anfwers  all 
the  ends  and  defigns  of  it  as  dipping  does,  tJiere 
need  have  been  no  other.  Diping  muft  be  quite  fii- 
perfluous.     And  vice  verfa.     I  add. 

If  fprinkling  be  as  truly  and  properly  baptifin,  and 
as  much  and  as  fully  anfwers  all  the  ends  and  defigns 
of  it,  why  did  not  you  fprinkle  Mr.  Canjion's  child 

when 


(       126       ) 

\;rlien  you  was  In  Georgia  ?  Was  it  merely  becatife  It 
was  certified  to  you  it  was  able  to  bear  diping,  and 
that  you  muft  of  neceftity  comply  with  the  letter  of  the 
Rubric  ?  If  fo,  where  ihall  we  find  a  greater  fhew  of 
higotry^  and  one  more  tenacious  of  a  mere  opinion  than 
Mr.  JVeJley  ?  But  dear  fir,  if  fprinkling  be  as  truly 
baptifm  as  diping,  you  ought  I  think  to  have  fprink-^ 
led  it.  Why  therefore  did  you  fo  Itrenuoufly  infift 
upon  diping  it  ?  It  feems  you  thought  then,  that  even 
the  mode  or  manner  of  baptifm  was  necefTary  to  fome- 
thing,  for  before  you  would  fprinkle  that  child,  as 
much  as  you  efteem  fprinkling  to  be  baptifm,  you 
would  not  baptize  It  at  all.  'Tis  true,  had  you  baptized 
it,  you  would  have  baptized  a  wrong  fubjed:. 

But  to  return.  With  what  propriety  can  it  be  faid 
St.  Paul  alluded  to  the  antient  manner  of  baptizing  ? 
Baptifm  in  his  time  could  not  be  faid  to  be  antient, 
for  John  was  the  firft  baptifl  whom  God  fent  into  the 
world  with  his  authority  to  baptize.  Therefore  St. 
Paul  did  not  allude  to  an  antient  but  to  a  modern  prac- 
tice, the  pradlice  of  his  own  time  and  his  own  pradice 
too.  'Tis  now  indeed  an  antient  practice,  but  bap- 
tizing by  fprinkling  was  never  pradifed  to  this  day, 
nor  is  it  pofsible  it  ever  fhouid,  for  there  is  no  fuch 
thing  in  nature.'* 

But  let  us  now  follow  the  Eunuch  and  take  a  view  of 
his  baptifm.  You  told  mc  fir,  "  that  it  could  not  be 
proved  that  he  was  diped."  You  faid  "  His  going 
down  into  the  water  and  coming  up  again  out  of  it, 

might 
*  Let  it  be  here  obfervcd,  that  Mr.  JVefiey  makes  two  man- 
ners or  ways  of  baptizing,  both  extremely  different  from  each 
other.  One  way  or  manner  of  baptizing  he  malces  to  be 
performed  by  fprlnkl'ngj  the  other  manner  of  baptizing  to  be 
performed  by  immerfioa  or  diping  i  but  the  latter  he  fays  i> 
the  ant'unt  manner  of  baptizing  And  as  he  makes  two  dif- 
ferent manners  or  ways  of  baptizing,  fo  he  makes  two  bap- 
tifms  (though  Si.  Paul  {peaks  only  of  one^  Ephel.  iv.  5.)  a» 
extremely  different  from  eueh  other  as  he  makes  the  man- 
ner* 


(     127    ) 

might  be  referred  to  his  going  down  hiil,  or  dow?i 
out  of  his  chariot  and  coming  up  again  Into  it."  Dear 
fir,  what  wretched  quibling  is  this,  and  how  very  dif- 
honourable  to  a  perfon  of  your  learning  and  abilities, 
to  talk  at  this  rate.  The  words  in  the  text  are  as 
plain  as  words  can  be. — 'They  went  dotjon  both  into  the 
water^  both  Philip  and  the  Eunuch^  and  he  baptized 
him  \  and  when  they  were  come  up  out  of  the  water ^  the 
fpirit  of  the  Lord  caught  away  Philips  Ads  viii,  38,  39. 
In  your  note  upon  the  words,  you  fay.  They  both 
went  down  to,  inftead  of  into  the  water.  And  you 
do  not  only  alter  the  word  i^ito  here,  that  it  may  fpeak 
more  favourably  for  your  opinion  and  practice,  but 
in.  Mark  i.  9.  you  have  changed  the  word  in  for  at. 
You  read  this  text  — Jefus  —  was  baptized  at  Jordan 
inftead  of  in  Jordan.     But  in  Math.  iii.  6.  you  read 

in  Jordan  -,  why  did  not  you  alter  it  there  alfb  ? 

It  is  fomething  ftrange  you  did  not  read,  he  [the 
Eunuch]  came  from  the  water,  it  would  have  ftood 
much  better  conneded  with  his  going  to  the  ^(Vater 
than  with  what  you  have  written.  For  you  have  writ- 
ten thus.  "  When  they  were  come  up  out  of  the  water.^* 
How  is  this  fir  ?  One  v/ould  think  you  had  forgotten 
yourfelf.  "  Went  to  the  water  and  yet  come  up  cut 
of  the  water.  'Tis  a  miftake  fure.  If  they  came  up> 
out  of  the  water ^  they  certainly  firft  went  down  into  it. 
Went  into  it,  for  what  ?  To  be  diped,  not  fprinkled, 
this  would  have  been  quite  needlefs.  You  have  there- 
fore quite  loft  your  caufe.  In  order  to  have  proped 
it  up  as  well  and  as  long  as  you  could,  yoii  fhould 

have 

rers  or  ways  of  performing  them  to  be ;  for  he  allows y/)r/«yf- 
Itng  to  be  baptifm,  that's  one  ;  and  immerfion  or  diping  to 

be  the  other. So  that  fprinkling  and  diping  are  the  ttu$ 

baptifmSy  and  at  the  fame  time  are  the  two  manners  of  bap- 
tifm. All  which  is  a  mere  heap  of  conlufion,  a  downright 
abfurdity,  an  abfolute  impoflibility,  and  therefore  an  abfolute 
falfliood.  I  refer  the  reader  to  what  1  have  faid  before  con- 
cerning the  mode  of  baptifm. 


(     128     ) 

Jiave  done  here  as  you  did  in  Math.  iii.  i6.  andMatk 
i.  lo.  You  have  written  thofe  two  texts  thus.  And, 
Jefus  when  he  was  baptized  went  up  liraightway 
from  the  water,  inftead  of  out  of  the  water.  The 
h.me.  in  Mark.  Coming  up  from^  inilcad  of  out 
of  the  water.  So  that  it  is  evident  you  have  made 
a  grofs  miftake  fomewhere.  If  you  are  right  in  A<^ 
•viii.  39.  you  mult  be  fadly  v.Tong  in  the  other  two 
places.  Pray  fir,  why  mull  the  original  be  ti-anflated 
out  of  in  one  place  and  not  in  the  other  two  .'*  How 
ilrangely  inconfiftent  are  you  with  yourfelf.  What  1 
only^(?  to  the  water  and  yet  come  out  of  it !  How  can 
this  be  }  Had  you  wrote  into^  as  you  fhould  have 
done,  all  would  have  been  juft  and  right.  But  you 
have  quite  ruined  the  juft  connexion  of  the  w'ords. 

Retraft,  retradl,  dear  Mr.  Weiley,  r.e.tradl  your 
fond  error  of  fprinkling.  You  know  that  no  one  is 
ever  faid  to  come  out  of  a  place  he  never  was  in. 
How  therefore  could  the  Eunuch  come  cut  of  the 
water,  if  he  had  never  went  into  it  ?  Thus  one  may 
clearly  fee  how  liable  the  patrons  of  error  are  to  betray 
themfelves,  notwithftanding  their  great  parts  and 
learning.  And  this  evidently  appears  to  be  your  cafe 
iir,  and  which  v/iii  further  appear  prefentJy. 

In  your  note  upon  verfe  38.  you  fay.  *' It  does 
not  follow  that  he"  [the  Eunuch]  "  was  baptized  by. 
immerfion.  The  text  neither  afHrms  nor  intimates 
any  thing  concerning  it."  Though  the  text  nat  only 
does  intimate  but  affirms  that  he  was  baptized,  and 
that  is  enough,  till  you  can  prove  that  he  was  only, 
fprinkled.  However,  that  is  what  neither  you  nor 
any  body  elfe  can  do  ;  for  the  text  neither  affirms 
WOT  intimates  any  thing  conceriilng  it.  What  then 
did  Philip  do  to  the  Eunuch  if  he  didaiot  dip  or  bap^* 
tize  him  }  But  once  more. 

If  it  cannot  be  proved  that  neither  our  Lord  nor  the 
eunuch  were  diped,  then  it  cannot  be  proved  that  any 

others 


(      129      ) 

fcthers  wefe  diped.  What  then  is  become  of  the  an- 
tient  manner  of  baptizing  by  Immerfion  or  diping  ?  I 
am  fure  it  cannot  be  proved  that  they  or  any  others 
were  fprinkled,  for  that  is  neither  affirmed  nor  inti-. 
rhated  in  any  part  of  the  New-Teftament.  It  muft 
therefore  follow  according  to  this  kind  of  reafoning, 
that  neither  they  nor  any  other  perfons  were  ever  bap- 
tized, no  nor  fprinkled  neither.  Ay  there  fir  [  Now 
what  muft  we  do  i*— — Nay,  what  muft  you  do  ?  You 
are  the  perfon  concerned  and  ought  to  clear  up  the 
point.  You  are  therefore  brought  to  this  dilemma, 
either  to  prove  our  Lord  and  the  Eunuch  were  fprink- 
led, or  entirely  td  give'  it  up  as  unfcriptural.  But  if* 
the  Eunuch  was  not  immerfed  or  diped  for  this  only 
reafon,  viz.  "  becaufe  "  the  text  neither  affirms  nor 
intimates  any  thing  concerning  it,"  I  want  to  know 
how  you  will  prove  he  was  baptized  at  all.  You  can- 
not prove^he  v/as  fprinkled,  for  your  own  reafon 
ftan^s  as  ftrongly  againfi  that,  as  it  does  againft  his 
being  baptized,  immerfed  or  diped. 

Why  iir,  are  we  not  all  a  company  of  poor,  ignorant^ 
weak-headed  creatures,  to  pretend  to  be  baptized, 
cr  even  fo  much  as  to  talk  of  it ;  to  talk  of  its  being 
ii  chriftian  duty  ?  For  if  what  you  fay  be  true,  that 
it  cannot  be  proved  our  Lord  nor  the  Eunuch  were: 
diped,  I  am  fure  that  what  I  fay  is  equally,  nay  much 
more  true,  that  it  can  never  be  proved  that  they  nor 
anj  others  ever  were  fprinkled.  Confequently  there  ne- 
ver was  fuch  a  thing  as  baptifm  inftituted  and  pradifed 
in  the  chriftian  church.  And  therefore  we  muft  look 
upon  ourfelves  to  have  been  amufed  only  with  words 
and  founds. 

Now  nr,  which  way  will  you  go  to  work  to  prove 
there  ever  were  fuch  a  thing  as  baptifm  pradlifed  by 
John  or  by  the  apoftles,  if  it  cannot  be  proved  that 
he  and  they  immerfed  or  dipt  thofe  who  were  faid  to 
Ve  baptized  ?  You  can  never  prove  that  they  fprihk- 

S  led 


{     130    ) 

led  tkem,  and  therefore  whatever  becomes  of  bap 
tifm,  you  can  never  prove  there  ever  was  any  fuch 
thing.     "What  a  miferable  piece  of  work  is  this  !  But 
who  made  it?  Why  Mr.  f'f^ejley  has  had  a  hand  in  it, 
who  ever  began  it. 

But  upon  the  who^e,  we  often  read  of  John  the 
Baptift  and  of  our  Lord's  apoftles  baptizing  great 
numbers  of  perfons,  but  we  no  where  read  of  their 
fprinkhng  them,  how  then  muft  we  certainly  know 
what  they  did  to  them  when  they  baptized  them,  if 
they   did  not  dip  them  ?     And  now  fir,    is  not  this 

another  puzHng  queftion  ?  I  greatly  fear  it  is. 

I  have  now  finifhed  my  intended  remarks  on  fome 
pafTages  in  your  notes  on  the  New-Teftament,  but 
before  I  take  leave  of  the  fubje6t,  I  cannot  help  re- 
marking, that,  I  find  in  the  Rubric  before  public- 
baptifm,  it  is  ordered  that  "  the  Foni  be  filed  with 
pure  water.'*  What  is  this  for,  pray  fir  ?  Not  for 
the  ufe  of  fprinkling  furely.  Why  what  then  .''  Why 
for  the  children  to  be  baptized  or  diped  into  it. 
Which  evidently  appears  from  the  prayer  ufed  im- 
mediately before  baptifm.  Part  of  which  is,  "fandlify 
this  water  to  the  myftical  wafhing  away  of  fin,  and' 
grant  that  this  child  now  to  be  baptized  therein*  (not 
with  a  little  taken  out  of  a  bafon)  "  may  receive  the- 
fulnefs  of  thy  grace." And  again.  "  If  it  be  cer- 
tified that  a  child  may  well  endure  it,  the  prieft  fhall^ 
wifely  and  difcreetly  dip  it  into  the  water."  But  why 
dip  it  ?  What  ncceflity  can  there  pofiibly  be  for  that  ? 

Why  will  not  fprinkling  do  as  well  ? As  therefore- 

your  church  allows  of  diping,  why  are  we  fo  frequent- 
ly and  fo  much  reproached  and  defpifed,  for  diping 
all  thofe  who  come  to  us  to  be  baptized  ■*  But  you 
allow  that  fprinkling  is  baptifm  too,  'tis  here  we  dif- 
fer. But  if  fprinkling  be  baptifm,  why  does  the  Ru- 
brie  order  diping  at  all  ?  Why  would  it  not  always, 
have  done  atJOne  time  as  well  as  at  another  ?  And  alfo. 
for  ovi^  peribii  as  well  as  for  another  ?  Why  ihould 

the. 


tr.  .* 


(     '3/     ) 

the  ftrong  and  healthful  cliildren  be  ftriped  and  diped 
any  more  than  the  weak  and  feeble  ones ;  feeing  it 
anakes  them  no  more  chriftians  than  fprinkling  makes 
the  other  children  chriftians  '' 

But  fir,  your  Fofils  ftand  this  day  as  fo  many  in- 
conteftable  witnelTes  againft  your  prefent  pradice,  for 
anftead  of  their  being  now  Jiikd  with  pure  water ^  as 
formerly,  you  make  a  little  in  a  Bajon  to  ferve  the 

purpofe, The  truth  is,  you  have  caft  away  bap- 

Ttifm  out  of  your  church,  why  do  you  not  call  away  the 
JFonts  after  it,  and  not  let  them  Hand  from  year  to  ye^r 
to  condemn  your  prefent  praifbice  ?  I  know  it  is  a  com- 
mon excufe  which  many  make  in  our  days  "  the  cli- 
mate is  fo  cold. "  But  is  it  any  colder  now  than  it: 
was  when  the  Fonts  were  firft  credied  ?  Not  at  all  fo. 

But  what  do  you  think  of  one  of  your  own  followers 
,fir,  who  was  a  preacher,  and  one  whom  I  knew  ver)' 
well,  and  from  whofe  mouth  I  received  the  following 
laccount }  In  that  very  hard  frofty  winter,  now  about 
thirty  years  ago,  he  had  a  child,  and  inftead  of  hav- 
ing it  fprinkled,  he  would  needs  have  it  diped.  The 
prieft  for  fome  time  refufed  it,  and  would  not  do  it,  and 
both  he  and  his  Neighbours  did  all  that  they  could  to 
>deter  him  from  it  but  without  fuccefs  •,  for  he  continued 
inflexible,  and  nothing  lefs  than  diping  it  would  fatisfy 
>him.  Accordingly  the  Font  was  filled  with  water,  and 
that  the  priefl:  might  do  (as  perhaps  he  thought)  his 
work  eifedually)  he  dfped  the  child  three  times  into  the 
water;  yet  it  received  not  the  leaft  hurt.  I  fay,  fir, 
what  do  you  think  of  this  ?  I  do  not  queftion  but  you 
know  what  I  fay  is  really  fadl,  or  I  would  give  you  \^^ 
^lame  and  place  where  he  lived,  for  the  man  is  nov/  dead. 

But  whether  the  prieft  diped  the  child  three  timeSy 
thinking  he  ought  fo  to  do,  according  to  the  cuftom 
of  the  Greek  church,  or  whether  he  did  it  to  deter  ail 
others  from  giving  him  the  like  trouble  for  the  fu- 
ture, I  will  not  deterjnine.     But  fo  it  was. 

S  2  The 


The  grave  and  great  DcSior  IVhithy  in  his  Anno- 
tations on  Rom.  vi.  4.  faith  "  It  being  fo  exprelsly 
*'  declared  here,  and  Colof.  ii.  12.  that  "n-e  are  buried 
**  with  Chrijl  in  bapiifm,  by  being  buried  under  water ; 
*'  and  the  argument  to  oblige  us  to  a  conformity 
•'  to  his  death  by  dying  to  fin,  being  taken  hence, 
**  and  this  immerfton  being  religioufly  obferved  by  all 
*'  chriftians  for  thirteen  centuries,  and  approved  by 
*'  our  church,  and  the  change  of  it  unto  fprinkling, 
*'  even  without  any  allowance  from  the  Author  of  this 
*'  inftitution,  or  any  licence  from  any  council  of  tha 
*'  church,  being  that  which  the  Roinaniji  ftill  urgeth 
*'  to  juftify  his  refufal  of  the  Cup  to  the  Laity  •,  it  were 
"  to  be  wifhed  that  this  cuftom  might  be  again  of 
*'  general  ufe."  And  you  cannot  but  know  fir,  that 
many  very  eminent  and  learned  men  of  your  own 
church,  have  wrote  as  fully  and  as  clearly  for  diping, 
as  we  can  do  for  ourfelves  ;  though  at  the  fame  time^ 
they  all  continued  in  the  pradlice  of  fprinkling  •,  which 
indeed  quite  confounds  and  afl:onifiies  one,  to  think 
that  fuch  brave  and  worthy  men,  both  bifhops  and 
clergy,  fhould  write  fo  much  and  fo  well  as  fome  of 
them  have'done,  in  favour  of  the  true  and  right  bap- 
tifm,  and  yet  continue  to  pradlife  quite  contrary  to  it ' 
However,  it  carries  this  plain,  evident  proof  with  it>, 
viz.  that  we  are  right  and  you  are  wrong.  For  haw 
can  two  things  which  are  diredlly  oppofite  to  one- 
another,  and  which  bear  no  manner  of  Yefemblance 
to  each  other,  equally  and  exacflly  anfwer  one  and  the- 
fame  end  and  defign  .''  And  fuch  are  diping  and  fprink- 
ling. Therefore,  though  you  call  them  two  different 
Modes  of  baptifm,  1  have  fully  proved  it  is  a  palpable 
miftake,  and  that  neither  of  them  are  fo  -,  except 
baptifm,  that  is  diping,  be  a  mode  of  diping,  which 
you  know  is  a  very  abfurd  fpeech.  But  for  a  conclu- 
fiop,  I  cannot  help  obferving,  that, 

Your 


(     133     ) 

Your  own  catechilm  which  you  fo  much  approve  of, 
and  pretend  fo  ftridly  to  adhere  to,  ftands  direftly 
oppofite  to  your  prefent  pracftice  of  fprinkling,  and  re- . 
mains,  likelyour^z/Zr/Vand  Fonts,  anundeniablewitnels 
againft  you  all,  that  you  are  gone  back  from  Chrlft's 
Ordinance  of  Baptifm  and  have  not  kept  it  For  it 
is  afked  "  What  is  the  outward  vifible  iign  or  forni 
in  baptifm  ?    Anfwer,  Water,  ivherein  the  perfon  is 

baptized. Now  every  body  knows  how  contrary 

yoUr  pradice  is  to  this.  Water  wherein  the  perfon  is 
baptized  !  When  and  where  fir .''  Once  at  —  as  above. 
How  many  more  fuch  inftances  do  you  know  fir  ?  I 
<io  not  know  of  another. 

When  your  catechifm  was  compofed,  you  liad,  I 
doubt  not,  right  baptifm  performed,  though  upon  a 
wrong  fubjed ;  but  now  you  have  neither,  or  but 
very  rarely.  I  am  very  forry  for  it.  Cannot  both  of 
them  be  reftored  and  fettled  as  they  ought  to  be  ? 
Why  not  fir  ?  What  hinders .''  The  fame  power  that 
removed  them  can  replace  them.  I  (houid  be  glad 
to  fee  that  day. 

May  God  haften  the  time  when  that,  and  every 
(Dther  precious  truth  of  the  gofpel  fliall  be  every!v/here 
received  and  pradlifed,  maintained  and  defended  a- 
mong  all  profeffmg  chriftians.  When  all  divifions, 
fchifms,  flrifes  and  contentions  fhall  for  ever  ceafe ; 
and  virtue,  goodnefs  and  piety  -,  love,  peace  and  uni- 
ty ever  abound  to  the  glory  of  God  ;  the  honour  and 
exhaltation  of  our  ever-glorious  Lord,  and  every 
jpan's  falvation.     Amen. 


^  SfiKious 


A    SERIOUS 

E    PLY 

T    O 


What  has  been  obje<5ted  againft  the  Neceflitjr 
and  Importance  of  that  divine  and  heavenly 
Ordinance 

BAPTISM; 

By  the  People  called  METHODIST'S 
in  general,  ana  more  efpecially  by  thofe  whom 
I  have  converfed,  and  w^ith  whom  I  am  ac-^ 
quainted,  viz. 

I.  BAPTISM  is  only  an  outw^ard  thing,  a 
little  thing ;  it  is  not  worth  while  to  fpend  tea 
Words  about  it. 

To  which  I  anfwer. 


I.  T  S  baptifm  but  a  little  thing  ? Then  fomuch 

JL  the  more  ungrateful  and  undutiful  are  you  all 
to  him  who  hath  appointed  it  in  not  complying  with 
it.  What  my  friends,  Naaman  like  !  If  the  Lord 
Jefus  had  bidden  you  do  fame  great  things  would  you  not 
have  done  it  ?  How  much  rather  then  when  he  faith  t$ 
you  by  his  apojlle  Peter,  Repent  and  he  baptized  every 
one  of  you  in  the  name  of  Jefus  Chrifly  for  the  remiffion 
of  fins  ^  and  ye  floall  receive  the  gift  of  the  Holy  Ghofi^ 
AdiS  ii.  38. 

I  knovr 


(     135    ) 

I  know  indeed  that  many  of  you  fay,  you  have  fC^ 
ceived  remiffion  of  fins,  and  the  Holy  Ghoft  too. 
But  you  will  give  me  leave  to  tell  you  that,  faying 
and  proving  are  too  vaftly  different  things.  Pray  my 
friends,  in  what  way,  after  what  manner,  according 
to  what  rule,  under  what  promife,  or  in  what  doing, 
have  you  received  remiffion  of  fins  ?  How  do  you  know 
you  have  ?  Who  told  you  fo  ?  Have  you  received 
remiffion  of  fins  in  the  right  way,  order  and  me- 
thod, and  according  to  the  rule  and  under  the  pro- 
mife contained  in  the  gofpel  ?  Or  in  a  way  of  your 
own  devijing,  according  to  the  rule  of  your  cwn  warm 
imagination  ?  In  the  former  I  am  fure  you  have  not, 
in  the  latter^  I  am  fure  you  cannot.  How  you  dare 
venture  to  fay  you  are  fure  and  confident  (as- 
fome  of  you  have  faid)  that  you  have  received 
remifsion  of  fins  and  the  Holy  Ghoft,  though  not 
in  the  way  and  order  of  the  gofpel,  is  to  me  very" 
ftrange  and  unaccountable.  But  fome  of  you  are,  I 
know,  very  pofitive  and  peremptory,  and  do  not  fcru- 
pie  to  fay,  "  We  know  as  well  when  we  receive  the 
Holy  Ghoft,  as  when  a  leg  or  an  arm  is  cut  off,'*  A 
ftrange  kind  of  fpeech  indeed  to  come  out  of  the- 
mouth  of  a  chriftian !  Some  alfo  pretend  to  tell  us 
where,  when  and  how  they  receive  remifsion  of  fins  ; 
and  that  he  who  does  not  Icnow  (I  fuppofe  they  mean, 
in  their  pretended  way  of  knowing)  his  fins  forgiven, 
is  in  a  fliate  of  damnation.  But  to  the.  lam  a?id  to  the  tef- 
iimony :  If  they  fpeak  not  according  to  this  zvord,  it  i^ 
hecaufe  there  is  no  light  in  them^  Ifa.  viii.  20.  Pray 
my  friends,  has  Chrift  departed  from  his  own  invari- 
able word  and  rule,  by,  or  according  to  which,  he 
hath  declared  and  promifed  remifsion  of  fins  ? — How 
prove  you  that  ?  — But 

II.  Is  baptifm  but  a  lijitle  thing,  not  worth  whila 
to  fpend  ten  words  about  it  .'*  (as  \  have  heard  fome  of 
your  preachers  fay)  Then  if  {q^  you  will  all  fay  it  is, 


J. 

(  13^'  ) 
not  worth  while  ft)  do  it.  But  who  could  have  oncff- 
imagined  that  luch  a  word  fhould  ever  have  proceeded 
out  of  the  mouth  of  a  chriftian  and  a  preacher  too^ 
one  who  pretended  to  be  a  lover  of  Jefus  Chrift  I 
I  am  fure  that  great  lover  of  Chrift  and  famous  cham- 
pion for  truth,  differed  very  widely  from  you  all 
when  he  faid.  Be  ye  folloijoers  of  me^  as  I  alfo  am  of 
Chrift.  And  fo  did  they  whom  at  that  time  he  lb  much 
commended,  when  he  faid,  No^ju  I praife  you  hrethren 
that  ye  remember  me  in  all  things.,  and  kttp  the  ordi- 
nances as  I  delivered  them  to  ycu^  i  Cor.  xi.  i,  2.  This 
was  the  brave  and  honourable  St.  Paul.,  that  fervent 
lover  and  faithful  follower  of  Jefus.  What  think  you 
my  friends ;  do  you  follow  Chrift  as  Paul  did }  Do 
you  keep  the  ordinances  as  they  are  delivered  in  the. 
holy  fcriptures  ^.  You  do  not,  and  you  may  know  you 
do  not  if  you  diligently  fearch  them,  and  compare 
your  own  prefent  method  and  condu6t  with  them. 
I  hope  you  are  not  all  (o  preiudiced  againft  Chrift's 
holy  ordinance  of  baptifm,  as  fome  among  you  that  I 
have  known,  who  would  neither  read  nor  fufFer  thofe 
pafTages  in  fcripture  where  it  is  m.entioned,  to  be  read 
in  their  prefer.ce  and  hearing.  Pray  what  fpirit  do 
you  think  fjch  people  are  of  ? 

But  w  hatever  fome  of  you  would  or  would  not  do, 
I  muft  tell  you,  that  I  think  it  worth  my  while,  and 
would  with  pkaiure,  fpend  ten  thoufand  words  about 
fb  lacied  and  honourable  an  ordinance  as  baptifm  is, 
v.henever  there  is  occafion  for  me  fo  to  do ;  and  it  is  you 
who  give  mc  tb.e  occafton  of  fpeaking  about  it  nov/. 
J  wifh  there  never  had  been  fuch  an  occafion  given. 
I'hcrefQrc  as  little  worth  as  it  is  in  your  efteem,  I 
ipeak  of  it  -,  and  muft  and  vvill  fpeak  of  it  to  the  ho- 
nour and  glory  of  my  I^ord  and  m.after  Jefus  Chrift, 
who  hath  inftituted  nothing  in  vain  and  to  anfwer  no 
good  end.  And  while  I  am  now  fpeaking  of  this 
matter,  1  fpeak  of  it  with  the  moft  fmcere  and  cor- 

dlat; 


(     '3     ) 

-dial  aFTecftion,  with  a  moft  hearty  and  tender  concern 
for  you  all.     I'herefore 

III.  As  trifling,  mean  and  paltry,  as  low,  bafe  and 
vdifhono.urable  thoughts  as  fomeof  you  entertain  of  it; 
yet  I  muft  tell  yoti,  that  H  E  by  whom  you  muil  all 
be  faved,  if  you  are  faved  at  all,  (which  God  of  his 
-rich  mercy  grant  to  every  one  of  you)  did  not  think 
and  look  upon  it  in  that  contemptible  manner  which 
you  feem  to  do.  He  did  not  fay  it  was  not  worth  his 
while  to  fpend  ten  words  about  it ;  for  though  he 
needed  it  not,  yet  he  obeyed.  He  fubmitted  to  it, 
and  fpent  more  than  ten  words  with  John  the  Dipper 
about  it ;  John  very  well  knew  who  he  v/as,  and  that 
lie  needed  no  forgivenefs  of  fins  in  that,  nor  in  any 
other  prefcribed  way,  and  therefore  he  forbad  biWy 
and  faid  to  him.,  /  have  need  to  be  baptized  of  thee  : 
But  our  Lord  reafoned  the  cafe  with  him,  and  faid 
unto  him,  fiiffer  it  tobe  fo  nozv  ;  for  thus  it  becomethus 
to  fidfill  all  right eoufnefs.  Then  he  fuffered  hvm.  And 
yefus  when  he  was  baptized  went  up  ftraightway  out  of  the 

water. Math.  iii.  13,   14,  15,  16.     As  much  as 

if  our  blefied  Lord  had  faid,  "  'Tis  true,  John,  I 
have  no  fpot  nor  ftain  to  be  waflied  away  in  baptifm  ; 
yet  I  know  it  is  a  commandment  of  my  Father,  and 
that  as  I  am  his  fon,  I  ought  to  obey  it.  P^or  I  came 
not  to  do  my  own  will,  but  the  will  of  him- that  fent 
me.  My  purity  and  innocence  do  not  exempt  me 
from  obedience.  Nay,  was  I  not  to  be  baptized, 
I  fhould  therein  be  difobedient."  —  Then  John  bap- 
tized him. 

O  my  friends  !  I  hope  you  have  now  a  clearer  fight 
of  the  nsceffity  of  this  divine  ordinance  of  our  moft 
gracious  Lord  and  fovereign  King.  Could  not  he 
himfelf  have  fulfilled  all  right  eon fnefs^  except  he  had 
been  baptized  I  —  How  v/ill  you  ?  Does  it  not  as  much 
become  you  who  profefs  yourfelves  to  be  his  fubjedls, 
as  it  did  him  whom  you  pretend  to  ownas  your  Xing? 

1'  niall 


(  138  ) 

Shall  your  king  himfelf  thus  condefcend  to  fet  you  fo 
glorious  an  example,  and  will  you  not  obey  and  fol- 
low him  ?  You  fee  what  ftrefs  he  laid  upon  it  as  a  part 
of  that  righteoufnefs  which  muft  be  fulfilled.  He 
would  not  be  filenced  and  turned  afide  from  it  by  all 
that  John  could  fay. 

Had  he  not  given  you  fuch  an  example  of  obedi- 
ence to  baptifm  in  his  own  perfon,  you  VvX)uld  have 
triumphed  over  all  arguments  that  perhaps  could  have 
been  laid  before  you,  but  furely  his  example  joined 
-to  his  command,  muft  flop  all  your  mouths  at  once, 
and  bring  you  fpeedily  and  chearfully  to  comply  with, 
and  yield  to  his  divine  will  and  fovereign  authority. 

I  therefore  add.  If  baptifm  was  fuch  a  little,  tri- 
fling, infignificant  thing  as  fome  men  pretend  it  is, 
how  can  we  think  that  fo  divine,  fo  illuflrious,  fo 
glorious  a  perfonage  as  'the  ever  blefled  Son  of  God 
would  have  taken  any  notice  of  it  ?  But  he  not  only 
complied  with  it  himfelf,  but  commanded  all  his  friends 
and  followers,  one  as  well  as  another  to  be  baptized 
alfo.  And  therefore  he  adually  infiftsd  upon  John's 
baptizing  him,  and  gave  a  very  cogent  reafon  for  it, 
fuch  a  one  as  none  of  you  all  can  or  dare  give  againfl 
it.  For  who  dare  fay,  it  does  not  become  him  to  fuJfdl 
all  right eoufnefs  ?  I  muft  therefore  infift  upon  it  alfb, 
that  Chrift  Jefus  your  Lord  has  therein  left  you  a 
bright  and  fhining  example,  and  that  you  all  ought 
to  follow  his  fteps,  i  Pet.  ii.  21.  Not  a  ftep  or  two, 
or  fome  few  only,  but  all  of  them.  For  he  that  faith 
he  Cthideth  in  him^  ought  himfelf  afo  fo  to  walk  even  as 
he  'walkedy  1  John  ii.  6.  Do  you  hear  my  friends  ? 
You  muft  walk  as  your  Mafter  walked  before  you. 
Do  you  do  fo  ?  You  know  you  do  not.  How  will 
you  anfwer  for  fuch  negle6t  to  him  ?  There  is 
then  this  one  very  material  ftep  you  have  not  taken 
yet.  You  have  not  yet  walked  down  into  the  water 
as  he  did  j    neither  have  you  been  baptized  as  he 

was. 


('39) 

\vas.  And  to  this  day  you  feem  unwilling  to  obey 
and  take  this  ftep  after  the  moft  excellent  example  that 
ever  was  exhibited  to  the  view  of  mankind,  and  de- 
iigned  to  anfwer  the  moft  falutary  and  beneficent  ends 
and  purpofes  to  all  who  fincerely  and  faithfully  imitate 
and  foilovy  him.  Here  you  leave  him  and  chufe  a- 
nother  road.  —  Come  my  friends,  turn  back  again  ; 
do  not  think  it  too  much  trouble  to  follow  him  who 
is  gone  before  you.  Why  are  you  fo  unwilling  to 
walk  as  Chrift  walked  ?  —  Do  you  ftill  fay  "  baptifm 
is  only  an  outward  thing,  a  little  thin^.  But  why 
ihould  you  think  it  lefs  than  Chrift  thought  it  to  be  ? 
He  did  not  think  it  too  little  to  deferve  his  obedience, 
why  fliould  you  ?  Are  you  greater  than  he?  No.  Be- 
hold !  a  greater  than  you  all  has  done  it !  And  you 
can  never  prove  yourfelves  his  hearty  friends  and, 
faithful  followers,  (fay  what  you  will)  if  you  do  not 
follow  him  in  this  as  well  as  in  all  other  parts  of  duty. 
Come,  now  for  a  proof  of  your  ftncere  love  to  your  moft 
loving  lord.  Come  now  and  give  a  public  teftimony 
of  it  by  your  obedience  to  your  once  dying,  but  now 
ever-living  Jefus.  Do  your  duty  and  glorify  your 
Saviour.     But 

IV.  Remember  my  friends  what  you  fay,  and  con- 
fider  well  the  confequence  that  diredlly  follows  your 
calling  Baptifm  but  an  outward  thing,  a  little  thing. 
For  you  arraign  the  wifdom  of  Chrift  at  your  own  bar. 
Did  not  he  know  what  baptifm  is  as  well  as  you  ? 
Does  he  fpeak  of  it  in  fuch  diminutive,  fuch  con- 
temptible language  as  fonie  of  you  have  done  ^  Does 
he  any  where  call  it  an  outward  thing,  a  little  thing  ? 
Do  any  of  his  apoftles  call  it  fo  ^  How  dare  you  ? 
Did  he  give  fuch  ftrid:  charge  to  his  apoftles  to  Go 
and  Teach  all  nations  and  Baptize  them  ;  and  will  you 
fay  baptifm  is  a  little  thing  ?  Do  you  think  he  did  not 
know  what  he  was  doing  of  when  he  gave  them  fuch 

a  charge  .'' And  muft  I  after  all  be  forced  to  go 

to 


(     HO     ) 
to  my  Mafter  full  of  grief  and  concern,  and  complaim 
againft  you  all.     And  fay 

Oh  !  my  Lord,  my  moft  dear  and  honoured  Mas- 
ter, I  have  done  as  thoii  haft  bid  m.e,  but  lo  !  they 
will  not  comply.  They  fay  that,  that  haptifm  where- 
with thou  thyfelf  great  Lord  waft  baptized,  and  which 
thou  haft  fo  ftridly  enjoined  upon  all  thy  followers, 
is  only  an  outward  thmg,  a  little  thing,  that  is  liCt 
worth  wlule  to  fpend  ten  v/ords  about  it.  They  make 
light  of  it  and  will  not  obey  thee.  Though  thou  haft 
invited  them  in  the  moft  endearing  manner,  yet  ftill 
they  will  not  come.  They  refufe  to  hearken^  they  phck 
azvay  their  JhcuJder,  they  ftop  their  ears,  they  witl  not 
hear.  Tea  their  words  are  jf out  againfi  thee.,  Zeck.  vii. 
II.  Mai.  iii.  13.     They  fay  thou  haft  baptized  them 

v^ith  thy  fpirit,  and  they  need  no  other. What 

do  you  think  my  friends,  our  glorious  Lord  and  King 
Jefus  would  fay  to  this,  were  you  to  fpeak  thus  to  his 
jhace  (for  you  jfhall  all  fee  him  one  day)  what  you  have 
(m.any  of  you)  feveral  times  faid  to  me  1  Let  us  for 
once  conceive  fomething  like  this,  viz. 

"  Who  are  ye,  and  from  whence  came  ye,  you 
"  bold  imperious  men.''  What'  do  you  fay  my  or- 
"  dinance  of  baptifm  is  a  little  thing,  that  it  is  not 
*'  worth  while  to  fpend  ten  words  about  it }  Who  are: 
•'  thefe  that  darkeneth  counfel  by  words  without  hioidedge  ? 
"  Brivg  forth  ycirr  fir  org  reafons^  for-I  zvill  demand  of 
"  you  J  and  anfiver  ycu  me.  Job.  xxxviii.  2,  3.  Ifa.  XLi.  21.. 

"  Wherein  is  that  baptifm  wherewith  /  your  Lord 
"  was  baptized,  and  which  I  have  made  to  be  your 
"  duty  to  obfcrve  as  well  as  all  the  reft  of  my  com- 
"  mand,s,  wherein  I  fay  is  it  of  no  Vvorth  P  You  call 
"  it  little.  —  How  little  is  it  .'^  —  Meafure  the  pattern 
"  and  fliew  me  the  fizc.  You  call  it  an  outward  thing. 
"  And  what  then  "?  Wherein  is  it  the  worfe  for  that  ^ 
"  Who  gave  you  a  toleration  to  difobey  it  ?  Are  not 
'*  my  ordinances  of  prayer,  preaching  and  hearing  my 

*'  gofpei 


(     141     ) 

**  gofpel  outward  tilings  ?  Likevvife  are  not  eating  arrd 
*'  drinking  at  my  table  in  remembrance  of  mc,  alf ;is- 

*'  giving  and  falling  outward  things? Zut  v  •:..t 

*'  do  you  mean  when  you  call  my  baptifm  an  outward 
*'  thing,  a  little  thing  ?  Is  it  not  to  caft  contempt  up- 
"  on  it  as  a  thing  unworthy  of  your  notice  i*  If  not, 
*'  why  do  you  not  obey  me  who  commanded  it  ?  Is 
"  this  the  love  you  have  for  me  ?  Am  I  a  hard  Maf- 
"  ter,  do  I  reap  where  I  have  not  fowed  ?  Are  any 
''  of  my  commands  intolerable  and  not  fit  to  be  ob- 
"'ferved  and  done?  —  Which?  —  Is  baptifm  foP  — 
"  Wherein  ?  —  By  your  own  confeilion  it  is  little,  yea 
"  fo  little,  that  you  think  it  not  worth  your  while  to 
"  fpend  ten  words  about  it ;  and  yet  before  you  will 
"  comply  with  it,  you  will  fpend  ten  thoufand  words 
*'  about  it. —  You  fay  it  is  little,  therefore  out  of 
"  your  own  mouths  will  I  iudge  you,  ye  fiothful  fer- 
"  vants.  For  if  it  be  little,  it  is  the  eafier  done. 
"  Herein  my  love  to  you  is  made  manifell.  I  have 
"  not  put  a  yoke  upon  you  which  you  cannot  wear, 
"  neither  loaded  you  with  a  burden  you  eantiot  bear.'* 
"  But  do  you  know  what  you  fay,  when  you  call 
"  my  ordinance  but  a  little  thing,  not  worth  while  ta 
"  fpend  ten  words  about  it  ?  —  How  dare  you  thus  im- 
*•  peach  my  wifdom  ?  Am  I  not  King  over  and  Law- 
"  giver  to  my  church  ?  And  are  not  all  my  laws  to  be 
*'  kept  facred  and  inviolable  ?  What  fort  of  men  are 
"  they  who  dare  fo  boldly  intrench  upon  them  and 
*'  infringe  the  prerogative  of  my  crown  ?  Did  I  not 
"  know  what  laws  to  give  and  how  to  rule  my 
"  people  ?  Will  you  teach  me  wifdom,  and  give  me 
"  counfel  and  underftanding  ?  Do  you.  think  t  gave 
"  my  commands  with  fuch  indifFerency  as  to  make  it 
"  the  fame  thing  v/hether  they  were  obeyed  or  dif- 
"  obeyed  ?  When  did  I  ever  appear  fo  indifferent  ? 
"  Declare  if  thou  hafi  under/landing.  If  not,  dif- 
**  pute  my  laws  no  longer,  but  obev ;  for  they  arc 


(  H2  ) 
•*  ftlll  in  full  force,  and  remain  unrepealed  to  this 
''  very  day.  And  thofe  who  are  yet  fo  hardy  as  t» 
"  fay  my  baptifm  is  only  an  outward  thing,  a  little 
*'  thing,  and  that  caft  contempt  upon  it,  and  will  not 
•'  comply  with  it,  fhall  lie  down  in  forrow :  ylnd  all 
"  the  churches  Jhall  kriQW  that  I  am  he  who  fear cheth  ihe 
f*  reigns  and  the  heart.  And  I  will  give  to  every  one  of 
*'  you  according  to  his  works ^  Jfa.  l.  ii.  Rev.  ii.  23.'* 

I.  What  think  you  my  friends  of  fuch  an  anfwer  as 
this  ?  Is  it  not  what  may  be  juftly  expeded  ?  How- 
ever our  Lord  does  fay,  Whofoever  fjall  break  one  of 
ihefe  leaft  commandments,  and  teach  men  fo^  he  fJjall  be 
called  lea§i  in  the  kingdom  of  heaven.,  Math.  v.  19.  Now 
fuppofing  baptifm  to  be  a  leiTer  commandment,  yet 
it  is  plain,  that  he  who  breaks  it,  and  teaches  others 
to  break  iti,  fliall  be  accounted  leaft  in  the  kingdom 
of  heaven,  by  which  means  he  will  become  a  confi- 
derable  lofer.  But  he  that  fjjall  do  and  teach.,  the  fame 
fhall  be  called  great  iyi  the  hingdo^n  of  heaven.  Such  a  one 
fhall  be  a  confiderable  gainer.  Now  he  that  faid, 
^ake  eat.,  this  is  my  body  which  is  given  for  you  :  This  do 
in  remembrance  of  me.,  Mark  xiv.  22.  Luke  xxii.  ip. 
faid  alfo  to  the  very  fame  perfons.  Go  ye  therefore  and 
teach  all  nations.,  baptizing  them  in  the  name  of  the  Father .^ 
and  of  ihe  Son.,  and  of  the  Holy  Ghofl.  Teaching  them 
to  obferve  all  things  whatfocver  I  have  commanded  you  \ 
and  lo  I  am  with  you  alway^  even  unto  the  end  of  the 
world.  Amen.  Math,  xxviii.  19,  20. 

Now  my  friends,  though  you  eat  bread  in  remem- 
bra^ice  of  Chrift,  yet  if  you  will  not  be  baptized  in 
the  name  and  according  to  the  command  of  Chrift, 
you  do  certainly  make  yourfelves  tranfgrefTors  -,  only 
your  preachers  are  greater  tranfgrefTors  than  you,  be- 
caufe  they  not  only  difobey  it  themfelves,  but  teach 
you  to  difobey  it  alfo. 

Surely  you  do  not  rightly  underftand  or  not  duly 
•confider  what  great    difhonour    it    refledis    on   our 

blcfTed 


(     H3     ) 

blcfied  Lord,  who  is  the  legiilator  and  governor  of  the 
gofpel  church,  to  fpeak  of  baptifm  in  fuch  a  flight  and 
carelefs  manner  as  you  do.  If  you  properly  under- 
ftood  and  confidered  the  authority  commanding  it  to 
be  done,  you  would  never  dare  to  open  your  mouths 
againft  it.  But  this  you  leave  out,  and  look  upon 
baptifm  only  as  the  a6t  of  man,  which  is  indeed  very 
readily  acknowledged  to  be  (confidered  in  itfelf,  barely 
as  an  adion)  but  a  little  thing,  a  thing  that  is  very 
foon,  and  very  eafily  done  ;  and  this  makes  your  fault 
fo  much  the  greater,  becaufe  it  requires  but  little  time 
and  little  labour  to  do  it.  But  that  which  greatena 
your  crime  is,  that  this  thing  [baptifm]  little  as  it  is 
in  itfelf,  is  to  be  done  in  the  higheft  and  moft  facred 
names  of  the  Father^  and  of  the  Son,  and  of  the  Holy 
Ghofi,  Math,  xxviii.  19.  This  is  what  you  do  not 
confider  and  refleft  upon  with  that  ferioufnefs  and  at- 
tention v/hich  you  ought  to  do. 

■  What !  my  friends,  is  doing  that  in  the  moft  ve- 
nerable names  of  the  Father,  Son  and  Holy  Ghoft 
to  be  fpoken  of  with  fuch  difrefped  as  you  take  the 
liberty  to  fpe«k  of  it  ?  Will  you  fay  that  an  ac5t  which 
always  is  to  be  performed  by  the  higheft  commanding 
power  and  authority  is  a  little  thing,  not  worth  while 
to  fpend  ten  words  about  it  ?  Is  not  this  a  very  bold 
and  prefumptuous  fpeech .''  Do  you  ftand  in  no  more- 
fear  and  reverence  of  God,  than  thus  to  let  loofe  your 
tongues  againft  an  ordinance  of  his  fovereign  appoint- 
ment .''  But  as  little  as  baptifm  is  in  itfelf,  the  apply- 
ing or  fixing  thofe  moft  auguft  and  honourable  names 
to  it,  or  in  other  words,  its  being  done  by  the  un- 
controulable  authority  of  heaven,  muft  make  it  a  great, 
important  and  honourable  aftion.  How  can  you  think 
that  the  moft  holy  Trinity  would  have  their  moft  re- 
verend names  affixed  to  a  little,  frivolous  and  infig- 
nificant  thing  .'*  Befides,  you  ought  not  to  look  upon 
the  thipg  done  [baptifm]  as  feparateaud  difti(idfrom; 

but 


(     144     ) 

|)Ut  in  llriifi  connexion  with  the  Will  of  him  who  hath 
commanded  it,  and  with  its  defigned  ends  and  ufes^ 
all  which  you  feem  to  entirely  forget,  or  not  to  un- 
derftand. 

II.  Some  of  you  have  faid,- "  You  have  no  trouble  or 
uneafinefs  in  your  confciences  about  your  not  being 
baptized."  But  what  doth  this  prove  ?  Not  that  bap- 
tifm  is  not  a  chriftlan  duty.  There  are  others,  who, 
tmdoubtedly  have  faid  the  fame  concerning  their  never 
receiving  the  Lord's  fupper,  but  what  then  ?  —  Does 
it  follow  that,  that  ordinance  is  not  a  chriHian  duty, 
and  that  it  is  of  no  ufe  to  believers,  that  they  arc 
under  no  obligation  to  receive  it,  or  pay  any  regard 
to  it  ?  By  no  means. 

Suppofe  a  Dsift  wa3  to  tell  you  he  had  no  trouble  or 
uneafinefs  in  his  confcience  on  account  of  his  not  re- 
ceiving the  fcripture  as  a  divine  revelation,  would  you 
think  it  a  fufHcient  argument  to  prove  he  was  under 
310  obligation  to  receive  it  as  fuch  ?  You  would  not. 
And  you  may  eafily  perceive  your  own  is  no  better. 

III.  Others  of  you  have  faid,  "  If  it  be  the  Lord's 
will  you  fhould  be  baptized,  you  hope  l^e  will  ihew  it 
you, --will  convince  you  of  it  by  his  fpirlt."  ^yhy 
my  friends,  do  you  exped  a  new  revelation  to  be  fent 
from  heaven  on'purpofe  for  you  .?  You  do  not.  Why 
th-n  believe  and  make  ufe  oith^  old  one^  for  there  it  is 
written,  and  there  God  has  fhewn  it  you,  and  there 
you  may  fee  it  Do  you  expeft  to  be  convinced  that 
It  is  your  duty  to  be  baptized  by  fome  extraordinary 
impuife,  fome  remarkably  deep  and  ftrong  impreflioii 
made  in  your  minds  by  the  fpirit  of  God  .?  If  you  do, 
you  may  perhaps  exped  it  as  long  as  you  live,  and 
not  have  it  at  laft.  Why  fliould  you  expeft  the  Spi- 
rit to  do  more  for  you  in  this  cafe  than  he  does  for 
£>thers  ?  He  has  long  fmce  caufed  it  to  be  recorded 
and  made  plain  in  the  New-Teftament  for  your  ufe  as 
well  as  for  others,  and  what  can  you  wiih  for  or  de- 


k  (   145  ) 

-iire  more  ?  Are  not  the  holy  fcriptures  able  to  make  yon 
wife  unto  fahation  through  faith  which  is  ifi  Chriji  JefuSy 
as  well  as  other  people .''  Are  they  not  given  by  infp" 
ration  of  God?  And  are  X\x^j  wot  profitable  for  doSlrine^ 
for  reproofs  for  corrections  for  inftru^ion  in  righteouf- 
nefs ;  that  you  as  well  as  others  may  beperfeCi^  thoroughly 
furnifhed  unto  all  good  works  ?  They  are.  2  Tim.  iii, 
15,  16,  17.  Therefore  if  you  will  not  believe  A/i?/^j 
and  the  prophet s^  Chrift  and  his  apoftles,  I  know  not  of 
any  other  means  you  have  to  expeft  that  /hall  con- 
vince you  of  this,  or  any  other  chriftian  duty. 

IV.  I  have  alfb  heard  fome  of  you  fay,  that,  "  If 
•baptifm  Would  make  you  any  better,  you  would  be 
baptized  to-morrow."     And  why  not  to-day  }  Behold 
now  is  the  accepted  time,  behold  now  is  the  day  of  faha- 
tion, 1  Cor.  vi.  2.     'therefore  to-day,  if  you  will  hear 
his  voice,  harden  not  your  hearts,  Heb.  iii.  7,  8.     But 
what  do  you  mean  by  being  made  better  .^  Is  not  bap- 
tifm a  command  of  our  Lord  Jefus  Chrift  ?  If  it  is, 
is   it  not  much  better  to  obey  than  to   difobey  it  I 
Behold,    to  obey  is  better  than  facrifice.  —  1  Sam.  xv. 
22.     Is  not  obedience  to  God's  commands  more  ac- 
ceptable to  him,  and  more  ufeful  and  profitable  to  us 
than  difobedience  .''  Docs  it  not  make  us  much  more 
cafy,  quiet  and  fatisfied  in  our  own  minds  .''  Does  it  not 
make  our  ftate  more  fafe,  pleafant  and  comfortable  ? 
Is  it  not  a  plain  evidence  of  our  being  the  children  of 
God  ?  I  therefore  appeal  to  you  all  to  decide  this  quef- 
tion.     Whether  is  it  not  ten  thoufand  times  better 
to  live  in  a  chearful  and  univerfal,  a  fincere  and  hearty 
obedience  to  all  God's  commandments,  than  to  live 
in  difobedience  to  any  one  of  them  .?  I  know  that  all 
of  you  who  love  the  Lord  Jefus  inftncerity,  will  anfwer 
in  the  affirmative.     Each  of  you  will  readily  fay  with 
the  royal  Pfalmift,  Then  fhall  I  not  be  afhamed  when  I 
have  refpeEi  to  all  thy  commandraents,    Pfal.  cxix.  6. 
'^hen.  —  Not  only  at  that  time,  when  I  fhew  and  ma- 
nifeft  before  men  that  I  have  reipe<5i:  to  all  God's 

U  command- 


(     146     ) 

commandments,  when  I  prove  by  my  life  and  con- 
dud,  that  /  ejiee7n  all  his  precepts  concerning  all  things. 
to  be  rights  and  that  I  hate  every  falfe  way^  verfe  128. 
But  alfo  at  that  time,  when  I  fhall  ftand  before  his- 
judgment  feat,  even  then  fhall  I  not  be  afhamed.  — ^- 
No  :  Shall  7iot  be  ajhamed  before  Chnji  at  his  comings 
but  fpallJtandvQith  boklnefs  before  the  Sen  cfman,  1  John_ 
ii.  28.  Luke  xxii.  ■^G.  Then  will  our  great  Lord 
and  Mafter  moft  honourably  difiinguijfli  his  faithful 
and  obedient  fervants,  then  will  he  confer  everlafting 
honours  and  rewards  upon  them  all.  Therefore  do 
not  think  my  friends  that  our  bielTed  Lord  commands, 
any  one  thing  to  be  done  by  us,  that  when  done  will* 
make  nothing  better,  or  if  left  undone  will  make  no- 
thing worfe.  Such  a  thought  greatly  difparages  his, 
wifdom  and  goodnefs,  his  honour  and  authority.  Let 
it  therefore  have  no  entertainment  in  your  minds,  but 
honour  your  Lord  by  a  fpeedy  and  chearful  compli- 
ance with  liis  blefTed  will  in  this  ordinance  of  baptifm, 
as  well  as  in  every  other  part  of  duty.  Remember 
what  God  faid  of  old.  — Them  that  honour  me^  I  will 
honour  ;  and  they  that  defpife  me  fhall  be  lightly  efieemed, 
I  Sam.  ii.  30. 

Yet  this  is  your  plea,  "  v/hat  good  will  baptifm  do 
us  ?  What  better  will  it  make  us  r  Why,  what  good 
will  eating  and  drinking  at  the  Lord's  table  do  you  I 
What  better  will  that  make  you  ^  This  is  what  fome 
other  people  fay  as  well  as  you,  who  under  the  notion 
of  being  led  by  the  fpirit,  have  thrown  away  both  bap- 
tifm and  the  fupper  of  the  Lord.  And  you  are  about 
to  throw  away  the  former  under  the  fame  wrong  no- 
tion with  them.  But  what  fpirit  do  you  call  that  which, 
teaches  you  to  difobey  a  plain  and  pofitive  inftitution 
of  the  Son  of  God  ^  Pray  my  friends  what  good  will 
faith  do  you  .'*  None  at  all,  if  it  be  alone.  It  will  pro- 
fit you  nothing,  though  by  it  you  could  remove  moun- 
tains, if  it  be  not  joined  with  good  works  and  the 
ioveof  God,  i  Cor,  xiii._2.  Faith  without  works  is  dea.d. 


(     147     ) 

James  n.  17,  26.     The  moil;  orthodox  faith  in   the 
world  ftaiids  for  nothing  without  obedience. 

Be  pleafed  to  confider  well  what  I  have  faid  con- 
'Cerniiig  the  ends  of  baptifm,  and  you  will,  I  think, 
a{k  no  more  what  good  will  baptifm  do  us?  What 
•better  wiU  it  make  us  ?  But  come,  let  us  for  once 
■fuppofe  our  blefled  Lord  was  now  upon  earth,  going 
thrctigh  every  city  and -village  preaching  and  /hewing  the 
glad  tidings  of  the  kingdom  of  God^  Luke  viii.  i.  As 
'9nce  he  did  in  th.&  land  of  Judea^  and  faying  Repent 
ye  and  believe  the  gofpel,  Mark  i.  14,  15.  And  giving 
orders  to  his  difciples  to  baptize  all  fuch  who  did  re- 
pent and  believe,  and  you  were  to  hear  and  fee  it 
done,  would  you  not  blufh  and  be  afhamed,  yea 
greatly  afraid  to  afk  him  what  good  will  baptifm  do 
us  ?  What  better  will  it  make  us  ?  Certainly  you 
would  never  prefume  to  afic  him  fuch  quedions.  If 
'iiot,  what  do  you  mean  by  alking  fuch  queftions  now  ? 
Is  it  not  a  full  proof  that  you  do  very  lightly  efteem 
it  ?  But  how  can  you  fay  you  love  him,  if  you  refufe 
to  obey  him  ?  Do  not  you  know  that  he  made  and 
J?aptized  nmre  difciples  than  John  ?  John  iv.  i .  And 
when  he  was  gone  to  heaven,  and  his  apoftles  began. 
to  preach  and  to  fhew  the  glad  tidings  of  the  kingdom 
of  God,  as  he  had  done  before  them,  and  authorifed 
them  to  do  the  fame,  do  not  you  know  that  It  Is  faid 
—  Then  they  that  gladly  received  his  word  (the  word 
which  Peter  fpake)w^rf  baptized  ?  —  A&.S  ii.  41.  And 
;Ought  not  all  at  all  times  who  gladly  receive  the  word 
of  the  gofpel  to  be  baptized,  as  well  as  thofe  above- 
mentioned  ?  Undoubtedly.  For  is  It  not  equally  as 
neceffary  and  ufeful  for  all  believers  to  obey  Chrift  in 
that  ordinance  now  as  It  was  then  ?  And  as  none  dif- 
puted  nor  fo  much  as  fcrupled  complying  with  it  then^ 
none  ought  to  negled:  obedience  to  it  now. 

Remember  my  friends,  we  are  not  to  look  fo  much 
at  the  thing  commanded  as  to  the  authority  command- 
ing.    Tlierefore  the  fame  divine  authority  that  com- 

U  2  manded 


(     148     ) 

manded  and  made  baptlfm  necefTary  for  all  who  gladly- 
received  the  word  of  the  gofpel  from  the  apoftles, 
makes  it  equally  neceflary  that  all  fuch  who  believe 
and  gladly  receive  the  fame  word  fhould  be  baptized 
now.  For  Chrift  our  Lord  and  Lawgiver  has  neither 
changed  nor  loft  any  part  of  his  authority  to  com- 
mand, it  is  unqueftionably  the  very  fame  it  was  ;  and 
confequently  the  obedience  of  believers  ought  ftill  to 
be  the  fame  as  it  was  in  all  thofe  who  firft  believed  the 
gofpel,  becaufe  it  is  alfo  the  very  fame  it  was  from 
the  beginning.  And  it  deferves  to  be  particularly  re- 
marked, that  in  the  early  days,  and  throughout  the 
whole  time  of  the  apoftles  preaching,  all  perfons  fo 
foon  as  they  believed,  were,  the  very  firft  convenient 
opportunity  that  offered,  alfo  baptized.  Saul  (after- 
wards Paul)  to  whom  Ananias  was  fent  to  tell  him 
what  he  muft  do,  among  other  things,  told  him  he 
muft  be  baptized,  feems  to  have  been  the  only  per- 
fon  who  delayed  a  little,  not  that  he  exprefled  or 
fhewed  any  indifference  about  it,  much  lefs  fpake  a- 
gainft  it  as  unneceflary,  and  of  no  ufe  or  value.  How- 
ever it  is  plain  that  Ananias  was  in  hafte  to  have  him 
baptized,  for  he  faid,  And  now  why  tarriejl  thou? 
anfe  and  be  baptized.  —  Ad.s  xxii.  i6. 

It  is  probable  Saul  did  not  at  that  time  know  the 
defign  and  ufe  of  baptifm  fo  well  as  Ananias  did,  nor 
fo  well  as  he  himfelf  afterwards  did.  Perhaps  he  nei- 
ther knew  nor  thought  of  his  fins  being  wafhed  away 
at  that  time,  or  that  he  was  to  be  fully  and  freely  par- 
doned in  the  ufe  of  that  ordinance.  But  it  is  plain 
from  the  words  of  Ananias  to  him,  that  it  were  to  be 
fo ;  he  were  to  receive  the  remiftion  of  all  his  fins, 
and  ever  after  to  call  upon  the  name  of  the  Lord.  He 
was  to  acknowledge  the  authority  and  fubmit  to  and 
obey  the  governing  power  of  the  Lord  Jefiis  Chrift. 

And  now  my  friends,  let  me  afiv  you  all,  why  do 
you  tarry  ?  Why  do  you  not  arife  and  be  baptized  and 
wajb  away  your  f.ns^  and  acknowledge  the  authority 

and 


(  149  ) 
and  obey  the  command  of  your  divine  Mafter  the 
Lord  Jefus  Chrift  ?  Pray  do  not  laugh  at  that  truly 
fcriptural  phrafe,  and  ivajh  a-way  thy  fins,  as  fome  ig- 
norant people  do.  Do  not  make  a  jeft  of  it  and  fay, 
your  firiS  are  forgiven,  are  waihed  away,  and  that  you 
ftand  in  no  need  of  haptifm  to  any  fuch  end  or  pur- 
pofe.  Where  does  the  fcripture  tell  you  fo  ?  You 
muft  bring  a  proof  from  fcripture,  not  from  your 
feelings,  fancies,  or  imaginations  ;  not  from  prefump- 
tion  or  confident  aflertion,  no  -,  but  to  the  law  and  to 
the  tejlimony  •,  if  they  fpeak  not  according  to  this  word^  it 
is  becaufe  there  is  no  light  in  them,  Ifa.  viii  20.  Let 
me  tell  you  therefore  in  all  love  and  fincerity,  it  is  a 

freat  affront  which  you  caft  upon  your  Saviour  and 
^ord,  a  bafe  piece  of  ingratitude,  a  contempt  of  his 
authority,  an  undervaluing  of  his  wifdcm,  and  a  high 
aggravation  of  your  crime,  to  afk  what  good  will  bap- 
tifm  do  you  ?  What  better  will  it  make  you  ? 

Remember  my  friends,  you  and  I  mufi  one  day  ap- 
pear before  the  judgment-feat  of  Chrift,  and  then  it 
will  be  known  what  fort  of  perfons  he  will  accept  and 
approve  of  as  good  and  faithful  fervants  —  Pray  have 
a  care  you  are  not  like  the  proud  and  haughty  Pha^ 
rifees  and  La'myers,  who  reje^fed  the  counfel  of  God  a- 
gainji  themfelves,  not  being  baptized  with  the  baptifm  of 
John,  Luke  vii.  30.  Baptifm  is  therefore  the  coun- 
fel of  God.  St  Paul  when  he  was  a  preacher  faid, 
hehadnot  fmmned  to  declare  all  the  counfel  of  God,  Acfts 
XX.  27.  Therefore  he  did  not  fhun  to  declare  that 
baptifm  is  every  believers  duty ;  for  if  he  had,  he 
had  not  declared  all  the  counfel  cf  God.  But  this,  if 
he  may  be  believed,  he  certainly  did.  Why  do  your 
Preachers  Ihun  to  declare  to  all  men  wherever  they  go, 
this  part  of  the  counfel  of  God  ?  Though  you  fhould 
cat  and  drink  ever  fo  often  in  remembrance  of  Chrift, 
yet  if  you  will  not  be  baptized,  you  tranfgrefs  the 
|-ule  and  commandment  of  Chrift  :  You  reje^  the  coun- 
fel of  God.     Do  you  hear  ?—  It  is  the  counfel  of  the 

great 


(     15°    ) 

gl*eat,  the  almighty,  the  moft  glorious  God,  T  won- 
der what  ycu  all  mean,  I  am  aftonifhed  to  think  that 
any  of  you  dare  rejedl  the  counfel  of  that  moft  ad- 
mirable, moft  powerful  and  tremendous  Being  !  What, 
will  you  never  think  and  ad  with  more  reverence  ? 
Are  you  refolved,  come  what  will  come^  to  boldly 
face  it  out  againft  Omnipotence  itfelf  ?  Do  you  think 
that  he  will  receive  you  if  you  rejedl  his  counfel,  his 
commandment,  his  divine  and  uncontroulable  autho- 
rity ? — Do  ftop  a- while,  and  paufe  a  little  here 

Kow  v/ill  your  preachers  be  found  faithful  ftewards 
if  they  keep  back  from  the  people  this  part  of  the 
counfel  of  God?  And  how  will  they  anfwer  the  neglecft 
of  it,  when  they  ftiall  ftand  before  God  at  the  laft 
great  and  moft  terrible  day,  when  all  fecrets  fhall  be 
di^clofed  ?  I  intreat  you  to  confider  thefe  things  very 
fcrcHiily,  for  they  are  not  to  be  triiled  with,  think. 
ivhat  you  will  of  them.        _ 

V.  Some  of  you  have  faid,  "  I  would  fain  have 
you  all  to  be  baptized."  (one  of  your  preachers  in 
contempt,  called  it  fwalled)  You  fay  right,  it  is  very 
true,  I  will  not  deny  it ;  and  fo  I  would  have  all  who 
know  and  believe  in  Jefus  Chrift,  baptized  as  v/ell  as 

you.     But  v/hy,  or  for  what  reafon,  think  you  ? 

For  the  fake  of  augmenting  our  company  ? Not 

ib  ;  but  for  the  honour  of  Chrift  and  your  own  benefit. 
If  it  were  the  enlargement  of  our  company  we  aimed 
at,  we  ftiould  undoubtedly  chufe  another  different 
rnethod,  much  more  likely  to  do  it  than  this.  It  is  par- 
ticularly on  account  of  our  fteddy  maintaining  and  de- 
fending, our  endeavouring  to  propagate  and  eftablifh 
this  glorious  truth,  that  we  are  fo  much  laughed  at  and 
reproached.  Were  we  to  fall  in  and  comply  with  the 
prevailing  mode  and  cuftom  of  the  age  and  nation 
in  which  we  live,  we  ftiould  foon  lofe  all  that  odium 
which  for  a  long  time  hath  been  caft  upon  us.  But 
we  are  willing  to  take  up  the  crofs  and  follow  our 
Mafter  i  willing  to  bear  all  manner  of  evil  that  menflmU 

fayi 


(     iSi     ) 

fay  againfi  us  faJfely.  for  Us  fake.  Math.  v.  1 1 ,  To  be 
accounted  as  the  filth  cf  the  world,  and  the  ojf-fcGuring 
of  all  things ;  to  be  defamed  and  reviled  for  our  clofe 
attachment  to  him,   i  Cor.  iv.  13. 

It  is  our  iniiiling  upon  having  all  believers  baptized, 
that  is  the  very  caufe  and  reafon  why  our  number 
IS  fo  fmall.  There  have  been  many  who  would  very 
willingly  have  joined  with  us  in  communion  v/ithout 
beii'.g  baptized,  but  we  dare  not  admit  them,  becaufe 
we  muft  be  faithful  to  our  Lord,  We  may  not, 
inufc  not  take  to  ourfelves  the  power  of  receiving' into 
his  church  whom  we  pleafe,  without  authority  from 
him.  No  i  we  dare  not  be  guilty  of  fuch  ufurpation. 
For  which  reafon,  we  have  been  often  called  a  narrow- 
fpirited  and  uncharitable,  a  conceited  and  opiniated 
people.  If  v/e  would  give  up  this  precious  truth,  this 
divine  ordinance,  we  fhould  foon  fee  an  increafing 
company  •,  but  we  cannot,  dare  not  do  it,  though  all 
the  vorld  would  join  with  us. 

If  our  defign  were  to  win  and  draw  over  to  us  as 
tnany  as  we  could,  merely  to  increafe  our  number  for 
any  worldly  advantage,  we  muft  be  looked  upon  ta 
be  a  very  weak  and  filly  people  indeed,  feeing  the  me- 
thod we  purfue  (it  being  exadly  fcriptural  and  accord- 
ing to  the  mind  which  was  in  Chrift)  is  fo  very  un- 
likely to  effed  it,  —  Thus  our  honefty  and  integrity,^ 
our  faithful nefs  and  uprightnefs  before  God  and  men 
do  moft  evidently  appear.  We  have  no  hypocritical, 
artful  or  delufive  tricks  among  us  to  gain  profelytes  ;. 
it  is  well  known  how  we  live  and  aft,  and  how  or 
after  what  manner  we  receive  perfons  into  our  church 
as  members  with  us.  We  are  neither  afhamed  nor 
afraid  to  let  it  be  known  that  we  baptize  none  but.  fuch 
who  profefs  to  repent  and  believe  the  gofpel.  There- 
fore whofoever  defpifeth  baptifm,  defpifeth  him  who 
hath  inftituted  and  commanded  it. 

Do  you  think  that  men  cannot  be  brought  to  holy' 
tempers  and  holy  .lives  as  well  in  Chrift's  own  infltuteci 

way 


(     ^5^     ) 

way  as  in  yours.  Is  the  baptizing  of  infants,  (fup- 
pofing  you  did  baptize  them,  which  you  do  not)  and 
after  ten,  twenty,  or  thirty  years  teaching  them  the 
great  do6lrines  of  repentance  and  faith,  a  better  way 
than  that  which  Chrift  has  dire<5led  us  to  and  com- 
manded to  be  done  ?  Wherein  ?  May  we  not  at  this 
day  expeft  to  receive  remiflion  of  fins  and  every  fpi- 
ritual  bleffmg  in  the  fame  v/ay,  or  in  ufnig  the  fame 
means,  as  they  were  wont  to  do  in  the  days  of  the 
apoftles  ?  Why  not  ?  Do  you  know  of  any  man  who 
lived  in  the  apoftles  days  that  received  remiffion  of 
iins,  &c.  before  he  repented,  believed  and  was  bap- 
tized ?  Or  can  you  fhew  me  any  promife  that  God  has 
made  that  it  ever  fhould  be  fo  in  any  age  of  the  world  ? 
If  not,  what  reafon  have  you  to  think  it  is  fo  now  ? 
Have  a  care  you  are  not  led  by  an  enihufwjlic^  Spirit. 

Again,  VI.  Others  of  you  have  faid.  "  If  Mr. 
JVeJley  would  be  baptized,  or  would  baptize  us,  then 
we  would  be  baptized."  Would  you  fo  ?  And  why 
not  now,  Jefus  Chrift  bids  you  be  baptized .''  Hath 
Mr.  JVeJley  gained  a  greater  afcendency  over  your 
minds  and  confciences.  your  Vvill  and  aft*e6bions  than 
Jefus  Chrift,  the  Lord  of  life  and  glory  ?  Will  you 
take  more  notice  of,  and  pay  a  greater  regard  to  what 
Mr.  IVejley  fays  and  does,  than  to  what  Chrift,  who 
is  the  king  and  head  of  the  gofpel  church  and  king- 
dom hath  faid  and  done  }  Is  it  HE  or  Mr.  Wejley  that 
hath  made  baptifm  your  duty  ?  It  is  certain,  if  bap- 
tifm  be  a  chriftian  duty,  it  were  fo  before  Mr.  Wejlej 
was  born.  His  being  or  not  being  baptized,  his  bap- 
tizing or  not  br.ptizing  you,  makes  it  neither  more 
nor  lefs  than  what  it  is  •,  m^akes  it  neither  more  nor  lefs 
your  duty.  If  Chrift  has  not  made  it  fo,  it  is  not  he  that 
can  •,  and  if  he  has,  it  is  not  he  that  can  annul  it  and 
difiblve  your  obligation  to  it.  For  if  Chrift  has  com- 
manded it,  it  is  both  his  duty  and  yours  to  yield  a 
fincere  and  fpeedy  obedience  to  it. 

.  JBut 


a  *M.m. 


(    ^S3    ) 

But  I  cannot  help  farther  obfervlng  upon  this  un- 
guarded fpeech,  that  you  do  too  plainly  make  it  ap- 
pear, you  fix  your  faith  in  this  point  at  leaft,  rather 
on  Mr.  Wejley  than  on  Jefus  Chrift.  If  Mr.  JVeJley 
would  be  baptized,  fo  would  you ;  if  he  would  bap- 
tize you,  then  you  would  be  baptized.  Yes,  fo  it 
feems ;  without  any  regard  to  the  commanding  au- 
thority, rule  and  dominion  of  our  Lord  and  Law- 
giver, but  becaufe  Mr.  Wejley  would  do  it  and  havfe 
you  do  it.  Thus  you  dethrone  the  Lord  Jefus  Chrift 
and  exalt  Mr.  Wejley !  Now  if  he  be  that  humble, 
holy  and  good  man  you  fay  and  believe  he  is,  fuch  a 
fpeech  muft  needs  very  much  difoblige  and  offend 
him.     But 

VII.  It  is  I  know  very  true,  you  are  not  all  of  this 
mind,  you  do  not  all  fay  the  fame  things  which  fome 
fay,  and  have  faid  concerning  baptifm.  For  fome  of  you 
have  confefled  "  that  baptifm  is  a  facred  ordinance  of 
Jefus  Chrift,  and  in  no  wife  to  be  fet  light  by,  either 
for  the  matter  or  the  manner  of  it.'*     And  fome  of 
your  preachers  have  taken  much  pains  in  fearching 
the  fcriptures,  and  have  acknowledged  "  that  baptifm 
\h  a  chriftian  duty  and  ought  to  be  performed."  Ano- 
ther hath  faid,  "  As  to  the  facrament  of  baptifm,  I  de- 
fire  to  think  and  fpeak  of  it  with  due  reverence,  but  dara 
not  lean  upon  it  more  than  any  other  outward  ordi- 
nance.    Neither  circumcifion  availeth  any  things  nor  un^ 
circumcijion^  but  faith  which  worketh  by  love."     But 
alas  !  though  you  were  all  to  acknowledge  and  con- 
fefs  the  fame,  and  think  and  fpeak  ever  fo  honourably 
of  baptifm,    but- would  not  obferve  it,  what  would 
your  acknowledging,  thinking  and  fpeaking  of  it  with 
the  higheft  applaufe  amount  to  ?  Even  nothing  at  all. 
If  therefore  baptifm  deferves  to  be  thought  and  fpoke 
of  with  due  reverence,  it  muft  equally  deferve  due 
performance.     It  is  certainly  as  much  a  commanded 
duty  as  any  other,  and  as  pofitively  expreffed  and  in- 
joined  on  all  penitent  believers  :    If  therefore  my 

^  friends, 


(     '54     ) 

friends,  you  all  r^re  fuch,  it  is  as  indiipenlably  your 
duty  to  be   baptized,  as  it  is  to   receive  the  Lord's 
jfupper.     And  I  am  free  to  tell  you  all,  that  none  of 
you  have  any  right  to  the  latter  before  you  have  done 
the  former.     This  is   allowed  even  by  the  church  of 
England  herfelf ;  for  fhe  will  admit  none  to  commu- 
hicate  v/ith  her  except  they  have  been  fprinkled,  which 
you  all   call  being  baptized,  though  it  is  indeed  no 
luch  thing,,  as  I  have   evidently  proved   in  the  pre- 
ceeding  fheets.     You  have  indeed  the  7ta7ne^  but  you 
are  very  far  from  having  th.€  things  which  is  like  hav- 
ing the  fhell  without  the  kernel,'  or  the  fhadow  with- 
out the  fubftance.     It  is  ftrange  that  you  who  fay  you: 
h^ve   received   the  Holy  Ghoft,  fhould  be  fo  fond  of 
a  mere  human  invention.     Dofes  the  word  of  God  di- 
reft  you  to  it .''  No  ;  nor  the  fpiritof  God  neither.  For 
jf  he  did,  I  am  fure  his  own  inditi-ngs  would  ;  but  in 
them^  no  man  ever  found  it  yet,  and  never  can  ;  confe- 
iquently  it  cannot  be  the  v/orking  of  the  fpirit  of  God 
in  you,  to  believe  and  pradtice  infant-fprinkling.     I 
have  known   many  of  you  who  have  loudly  enough 
ijioken  againft  .it  (as  v/ell  as  againft  the  baptifm  of  pe- 
nitent beRevers^as  a  thing  of  no  ufe  or  fignificancy,  and 
vtt  (as  ftrange  als  It  may  feem-)  you  will  have-  it  done*" 
\  But  it  is  added,  "  I  dare  not  lean  uponit.'*     No, 
iny  friends,  (for  I  fpeak-tO:  you  all)  nor  I  neither ; 
fior  on  any  other  duty  •,  no,  nor  on  all  duties  exclu- 
sive of  Chrift.     For  there  is  nothing  fhort  of  hm^ 
that  may  be  fafely  relied  on  for  falvation.     I  do  not 
^ake  baptifm  a  Saviour  as  fome  of  you  have  faid  I 
Ho.     No,  it  is  the  Lord  Je{us  Chrift,    the  blefTed 
Son  of  God,  whom  I  own  and  acknowledge,  adore 
Und  honoui"  as  my  Saviour,  and  him  alone ;  becaufe 
"God  hath  made  him  fo.     I  believe  that  there  is  falva- 
tion iv  710  othei'  •,  that  there  is  none  other  name  tinder  hea- 
'■vm  given  dnwng  men  whereiy  we  mujl  be  faved,  Ad:s 
'hr,  12.     I  believe  there  is  one  God^  and  one  Mediator 
letiveen  God- and  men.,  the  man  Chrijl  Jefus,  xvho  gav^ 
^  '  himfelj 


i     ^5S    ) 

ihimfelfa  ranfom  for  ally  to  he  tejlified  in  due  tlme^  i  Tim-^ 
-ii.  5,  6.  Therefore  I  make  none  but  Jefus  Chriil:  to 
be  my  Saviour  and  Mediator.  I  exped  no  falvation  but 
■by  him.  I  fet  up  nothing  in  the  room  or  (lead,  of  hira 
on  which  I  rely  for  my  acceptance  with  God  and  eter- 
nal life.  It  is  therefore  a  great  miftake  in  every  one 
who  fays,  or  Ihall  fay,  I  make  baptifm  necelfary  to 
falvation,  *  I  make  it  no  more  neceffary  to  filvation 
than  I  do  the  Lord's  fupper.  In  iliort,  as  I  have 
faid  before,  /  make  it  nothing.  He  who  made  it  is 
the  Lord,  and  whatever  ends  and  purpofes  it  is  de- 
signed to  ferve  and  promote,  or  whatever  it  is  necef- 
fary to,  it  is  the  Lord  Chrift  has  made  it  fo.  I  have 
no  defign  to  fet  it  either  higher  or  lower,  or  any 
where  eife  than  where  Chrift  hath  fet  it.  I  would  al- 
ways have  it  kept  in  its  proper  place  that  it  may  an- 
fwer  its  defigned  ufe  and  end.  And  therefore  though 
you  dare  not  lean  on  it,  fas  it  is  worded)  yet,  you 
may,  and  ought  to  make  that  ufe  of  it  which  your 
Lord  appointed  it  for,  or  zKg.  I  am  fure  you  do  very 
wrong.  If  any  of  you  do  not  know  the  ends  and  ufes 
of  baptifm,  read  and  compare  what  I  have  written 
with  the  holy  fcriptures,  and  v.'ho  kno^vs  but  you  may 
-know  them.  And  knowing  them.,  I  hope  you  will  be' 
fo  wife  for  yourfelves,  and  fo  faithful  and  honourable 
•to  your  Lord,  as  to  difpute  no  longer  whether  you 
fhould  obey  him  and  be  baptized.  Evident  it  is,  that 
whatfoever  he  hath  commanded,  we  ought  to  obey, 
and  in  the  way  of  humble  duty,  rely  on  him  for  fal- 
vation. 

Let  us  therefore  learn  to  put  things  rightly  together, 
and  when  we  have  done  fo,  to  ufe  our  joint  endeavours 
to  have  them  all  kept  in  their  proper  places,  ready 
and  rightly  fitted  for  their  proper  ufes.     Let  us  be 

*  If  baptifm  were  neceffary  to  fa'vatlcn,  no  dying  infant 
could  be  faved  without  it.  But  this  is  no  part  of  the  dochinc 
I  have  received.  But  it  evidently  appears  to  be  yours  by 
what  I  have  obferved  before  to  Mr,  IVefey, 

v^cry 


(     156    ) 

t^ry  careful  we  do  not  remove  any  thing  out  of  that 
place  our  blefled  Lord  has  afligned  for  it  •,  that  we  do 
not  fubftitute  fomething  of  our  own  inftead  of  what 
he  has  commanded  ;  and  let  us  be  very  mindful  that 
we  throw  nothing  away. 

But  it  is  farther  added,  "  I  dare  not  lean  upon  it 
more  than  any  other  outward  ordinance."  Why  my 
friends,  who  defires  you  ?  I  ftill  fpeak  to  you  all.  But 
to  be  quite  free  and  plain  with  you,  I  will  venture  to  tell 
you,  you  are  fo  far  from  leaning  upon  baptifm  more 
than  any  other  outward  ordinance,  that  you  do  not 
lean  upon  it  at  all,  neither  can  you,  becaufe  you  have 
it  not  to  lean  upon.  You  know  not  its  ufefulnefs  ^jp 
ixperience,  nor  can  you  until  you  have  tried  it,  and 
who  knows  but  if  you  all  were  to  put  on  Chrift  by 
baptifm,  Gal.  iii.  27.  but  you  might  find  it  equally 
as  pleafing  and  profitable  as  the  Ethiopian  Eunuch  did. 
Ads  viii.  39. 

However,  I  am  glad  to  hear  that  fome  of  you  are 
defirous  to  think  and  fpeak  of  baptifm  with  due  reve- 
rence, though  I  mufl  needs  fay,  I  fhould  flill  be  much 
more  glad  to  hear  and  fee  that  they  give  fo  much  reve- 
rence to  It,  as  duly  to  perform  it.  And  I  cannot  but 
live  in  hopes  that  fuch  perfons  fooner  or  later,  who 
think  and  fpeak  of  baptifm  with  due  reverence,  will, 
with  the  fame  reverence  duly  perform  it ;  for  it  is  a 
much  greater  honour  to  Chrifl  to  do  well,  than  to  think 
and  fpeak  of  well  doing.  Yea,  it  is  honouring  and 
reverencing  him  fo  much  the  more ;  as  it  is  a  true 
following  and  a  right  imitating  his  own  moft  admira- 
ble and  condefcending  example.  It  will  be  a  proof 
of  your  love  to  him,  and  fhew  you  have  a  real  defire 
to  fulfill  all  righteoufnefs  in  the  fame  way  he  himfelf 
did,  Math.  iii.  15.  A  proof  you  are  neither  afhamed 
or  afraid  to  take  up  this  part  of  the  Crofs  of  Chrift, 
(if  fo  it  may  be  called)  which  at  this  day,  and  for  :a 
long  time  has  been  fo  much  defpifed  and  contemned, 
and  his  faithful  followers  for  their  clofe  and  fteddy 

adherence 


(     «57     ) 

adherence  to  this  part  of  dufy,  reproached,  ridiculed, 
bantered  and  fometimes  even  laughed  to  fcorn, — — 

But,  come  my  friends,  let  not  your  hearts  be  trou* 
bled,  neither  be  you  at  all  afraid.  You  believe  ia 
Chrift,  believe  alfo  in  his  whole  dodlrine ;  and  dili- 
gently obferve  and  do  all  he  has  taught  and  com- 
manded you,  and  he  will  alv/ays  be  with  you.  Math, 
xxviii.  20.  If  you  are  fincere  for  Chrift,  he  will  cer* 
tainly  blefs  you,  and  carry  you  fafe  through  all  dan* 
gers  and  difficulties  ;  through  all  trials  and  tribula- 
tions, and  nothing  fhall  by  any  means  hurt  you. 
But  do  I  now  perfuade  men  or  God  ?  Or  do  I  feek  to  plcaf$ 
men  ?  If  I  yet  pleafed  men^  Ijlooiild  not  he  the  fervant  of 
Chriji,^  Gal  i.  10. 

It  is  probable  fome  will  be  difpleafed  with  me  fof 
tvhat  I  have  now  written,  but  if  they  are,  I  cannot 
help  it.  I  hope  I  fhall  never  feek  to  pleafe  men  in 
their  errors  and  miftakes,  and  if  they  will  be  dif- 
pleafed, and  even  count  me  their  enemy,  becaufe  I 
do  honeftly,  faithfully,  lovingly,  plainly  and  fincerely 
tell  them  the  truth  as  it  is  in  Jefus  •,  I  fliall  however^ 
have  the  comfort  of  fo  far  doing  my  duty,  and  b» 
clear  of  their  blood,  and  clear  my  own  confcience  too. 
And  therefore  whoever  are  difpleafed,  I  cannot  for* 
bear  in  real  love  and  tendernefs  to  the  fouls  of  my 
-fellow-creatures,  to  declare  my  willingnefs  to  do  them 
all  the  good  fervice  I  am  by  divine  alTiftance  enabled 
to  do,  whether  they  will  receive  it  from  me  or  not- 
I  fay,  I  cannot  forbear  to  fpeak  in  defence  of  the 
glorious  truths  of  the  gofpel,  fo  far  as  I  know  them, 
let  the  confequence  be  what  it  will.  I  come  not  In  my 
own  name  ;  1  fpeak  not  from  my  own  authority,  but 
in  the  name  and  by  the  authority  of  my  Lord  and 
Mafter  Jcfus  Chrift  ;  who  is  head  over  all  things  to  thd 
church.  To  whom  be  glory  and  honour  for  ever. 
Amen. 

But  it  is  faid.  In  Chrijl  Jefus,  neither  circumcifwn 
4gvaikth  an^  things  nor  uncirctmcifiQn^  but  faith  which 

'Workitf> 


(  .  I5S.  ) 
worketh  by  love.  Neither  circutucificn  nor  iinctrcumci- 
jfion  availeth  any  thing  but  a  new  creature.  Gal.  v.  6. 
and  vi,  15.  Yes,  it  is  very  true;  I  know  it  is  fo 
iaid  •,  and  it  is  equally  as  true  that  it  is  alfo  faid,  Cir- 
■cumcijion  is  nothing,  and  iincircmncifiGn  is  nothing,  but 
keeping  the  Commandments  of  God,  i  Cor.  vii.  19.  But 
what  do  either  or  all  thefe  texts  prove  ?  Not  that  bap- 
tifm  is  nothing  ;  not  that  it  availcth  nothing.  For 
if  fo,  why  did  our  Lord  command  it  ^  But  it  is  not 
baptifm  that  is  named,  there  is  not  a  word  about  it 
in  the  texts ;  but  quite  another  vaflly  different  thing. 
I  have  often  known  both  thofe  texts  in  Galatians  made 
•%i(q  of  by  fome  of  your  preachers  and  others,  as  if 
they  defigned  to  inlfinuate  that  baptifm  and  no-bap- 
tifm  are  alike,  juft  as  circumcifion  and  uncircumcifioji 
are  to  us  chriftians.  But  it  is  indeed  a  very  great 
miilake.  For  inflance  ;  Suppofe  a  Jew  converted  to 
chriftianity,  yet  is  he  no  better  for  having  been  cir- 
cumcifed.  It  profits  him  nothing  in  Chriji  ;  now  he 
as  become  a  chriftian.  And  fuppofe  a  Gentile  con- 
verted to  chriftianity,  it  is  the  very  fame,  he  is  no 
better  for  being  exempted  from  that  painful  ordinance, 
■as  to  his  fpiritual  ftate.  Neither  is  he  the  worfe  for 
•not  being  circumclfed. 

Circumcifion !  it  is  quite  cafl;  off",  and  utterly  ex- 
cluded with  the  reft  of  thofe  antiquated  things  com- 
prehended in  thofe  words  of  St.  Paul.  Old  things  are 
paji  away,  behold  all  things  are  become  fiew,  2  Cor.  v. 
17.  In  this  new-creature  ftate,  or  being  created  a-new 
in  Chrifi  Jefus,  there  is  no  fuch  thing  as  any  one  be- 
ing made  better,  or  being  more  acceptable  to  God 
for  being  circumcifed. 

But  furely  nobody  who  calls  himfelf  a  chriftian, 
will  fay  the  cafe  is  the  fame  with  refped  to  chriftian 
baptifm,  (except  the  ^takers,  who  fay  the  fam.e  of 
the  Lord's  fapper)  for  what  doth  it  make  Chrift  to 
be,  who  hath  com.manded  it }  Do  you  think  he  com- 
manded fach  a  trifling,  infignificant  thing,  which  no-j. 

body 


(     159     ) 
body  is  neither  better  nor  worfe  for  doing  or  not  do^*! 
ing  of  ?  Do  you  really  believe  he  is  fuch  an  unlkilful 
Lawgiver  ? 

But,  though  circumcifion  is  nothing,  and  uncir^ 
cumcifion  is  nothing,  yet  keeping  the  commandments' 
of  God  is  fom.ething  •,  yea,  the  very  thing  \yq  are  alt 
concerned  in,  and  obliged  under  pain  of  his  difplea- 
flire  to  do  and  perform.  Pray  obferve,  it  is  keeping 
the  commnndments ;  not  fome,  but  all  of  them ;  not 
fuch  only  as  we  pleafe  ;  fuch  as  may  fuit  cur  worldly- 
eircumftances,  be  agreeable  to  our  profit  or  reputa- 
tion among  men ;  but  all  and  every  one  of  them  as 
they  ftand  recorded  in  the  New-Teftament.  And  ta 
txcite  and  encourage  every  man  to  a  ready,  chearful- 
and  univerfal  obedience  thereunto,  our  bleffed  Lord 
tells  us  by  his  beloved  apoftle  John,  that,  Blejfed  are^ 
they  that  do  his  commandments^  that  they  may  have  right 
in  virtue  of  his  promife,  to  the  tree  of  life^  and  may 
.enter  in  through  the  gates-  into  the  celeftial  city  above. 
Rev.  xxii.  14, 

But  it  is  added.  Faith  which  worketh  by  love.  Yes^. 
my  friends,  this  is  the  true  and  right  faith ;  it  is  a 
Working,  not  an  idle,  dull,  fluggifh  faith ;  a  livings 
not  a  dead  faith.  A  faith  that  changes  and  purifies 
the  heart  and  life.  It  worketh  by  love  to  him  who 
is  the  author  and  the  finifher  of  it,  and  will  at  laft 
be  the  rewarder  of  it  too.  For  it  is  the  faith  of  God'S' 
ele^,  Titus  i,  i.  The  trut.  precious  faith,  2  Pet.  i.  i, 
The  faith  which  was  once  delivered  to  the  faints,  Jude  3:, 
The  mof:  holy  faith,  verfe  20.  And  therefore  to  re- 
ceive, to  live  and  ad  according  to  this  faith,  is  to  be 
a  chriftian  indeed.  It  is  our  his:heft  honour  and  our 
greateit  glory  on  this  fide  heaven,  to  be  obedient  to 
our  moft  dear  and  highly  honoured  Lord ;  for  we 
know  the  more  we  do  this,  the  more  we  are  like  him 
Who  is  alfo  our  grand  pattern  and  examplar ;  whofe 
fteps  we  do  as  delightfully,  as  we  do  carefully  and 
conilantly  follow.  Is  there  not  therefore  One  ftep 
*-  you 


(     i6o     ) 

^ou  have  not  taken  yet  >*  But  will  you  not  take  it? — 
How  then  can  you  fay.  Lord  we  will  follow  thee  wbi" 
tberfoever  thou  goeft?  Math.  viii.  19.  Do  not  you 
know  that  it  is  and  will  be  faid  of  fome,  to  their  eter^- 
nal  ^honour,  Thefe  are  they  that  follow  the  Lamb  whi- 
therfoever  he  goes  ?  Rev.  xiv.  4.  Ought  you  not  well 
to  look  about  you,  and  carefully  examine  your  fteps  ? 
No  longer  ftand  hefitating  and  doubting  what  to  do 
in  fuch  a  cafe  as  this,  but  fpeedily  arife  and  follow  the 
Lamb  whitherfoever  he  goes.  A  more  wife  and  faith- 
ful, a  more  fafe  and  fure  guide  you  cannot  have.  I 
do  not  defire  any  one  of  you  to  follow  me  one  ftep 
farther  or  otherwife  than  I  follow  Chrift  j  one  ftep 
farther  or  otherwife  than  we  have  his  command  or  ex- 
ample for.  Why  will  you  therefore  be  as  thofe  who 
turn  afide  by  the  little  flocks  of  them  who  are  the 
defpifed,  becaufe  baptized  chriftians  ? 

Indeed  there  are  thofe  among  you  who  are  fully 
convinced  of  their  miftake  concerning  baptifm,  a3 
well  as  fome  other  wrong  things,  yet  will  not  follLW 
the  convidlions  of  their  own  confciences,  and  adl  ac- 
cording to  that  light  they  have  received.  But  fure  t 
am,  if  you  ought  to  contend  earnefily  for  the  faith  once 
delivered  to  the  faints^  you  ought  earneftly  to  contendi 
for  baptifm,  for  it  is  a  part  of  that  faith  which  is  con- 
tained  in  the  gofpel.  And  juft  as  it  is  delivered  to. 
us  therein,  fo  it  is  to  be  received  and  kept,  and  ear- 
neftly contended  for.  We  muft  make  no  change  or 
alteration  in  any  part  of  it,  but  as  it  is  transmitted  to 
us  in  the  holy  fcriptures,  fo  muft  we  take  it  and  ufe 
it.  And  it  is  well  worth  your  while,  to  ferioufly  think 
upon,  and  make  thofe  facred  and  unerring,  thof« 
ftanding  and  invariable  oracles  of  the  truths  of  God, 
the  conftant  and  perpetual  rule  of  all  your  dodrineys 
and  pradices  relative  to  your  falvation. 

O  that  we  may  all  be  fo  wife  as  to  take  heed  to  our 
ways,  that  v/e  may  in  all  things  live  and  ad  by  rule, 
and  never  at  random.     Sa  long  as  we  have  a  plain, 

cafy. 


(     i6i     ) 

eafy  and  Tafe  rule  to  walk  by,  let  us  receive  It  with  all 
thankfulnefs  ;  pradife    it  with  all   chearfulnefs ;  and 
contend  for  it  with  all  earneftnefs.     O  that  we  may 
all  be  of  the  fame  good  temper,  and  equally  as  true, 
honefl  and  faithful,  as  that  good  man  of  old,  CaklA 
was,  and  manifeft   the  fame  truly,  braVe  and  noble 
fpirit  he  did  ;  and  fo  like  him  follow  the  Lord  fully^ 
Numb.  xiv.  24.     When  ten  of  the  fpies  brought  up 
dn  evil  report  of  the  good  land,  he  ahd  Jojhua  un- 
dauntedly ftood  up  againft  them  and  courageoufly 
and  fuccefsfully  confuted  their  falfe  reports.     So  let 
dvery  one  of  us  ftand  up  for  the  Lord  Jefus,  and 
bravely  exert  ourfelves  for  his  honour,  in  endeavour- 
ing to  propagate  and  defend  his  divine  Ordinances, 
and  confute  all  falfe  and  evil  reports  that  may  at  anj^ 
time  be  brought  againft  them.     Let  us  fear  no  man 
in  the  faithful  difcharge  of  dur  duty.     Do  this  my 
friends,  and  all  fhall  be  well.     Get  firmly  grounded 
in  the  whole  faith  of  the  ever  blefled  gofpel  of  truth 
ind  falvation,  and  then  you  and  I  fhall  never  fall  out 
«bout  words  and  ceremonies.  —  But  ftay,  —  hold  a  lit- 
tle, —  let  us  take  care  and  mind  what  we  fay.     Let  us 
take  heed  we  do  not  fpeak  lightly  and  flightly  of 
Chrift's  ordinances   under  the  name  of  ceremonies ; 
which  I  fear  many  have  done  and  ftill  do,  and  fo  look 
upon  baptifm  only  as  a  little,  indifferent,  ceremonious 
thing,  as  if  it  were  not  worth  having  any  thing  to  do 
with.     But  what  a  bold  and  daring  contempt  is  this 
of  his  divine  and  fovereign  authority,  as  has  been 
above  obferved. 

How  often  have  fome  of  you  fpoken  of  baptifm  on 
purpofe  to  depreciate  and  lefTen  it,  to  fhew  your  low 
efteem  for,  and  high  diflike  to  it,  and  that  you  make 
no  account  of  it  •,  thinking  it  may  either  be  done  or 
left  undone,  juft  as  your  own  humours  or  fancies  lead 
you  •,  that  it  is  of  no  importance  or  neceffity  at  all.  And 
yet  who  can  forbear  obferving  that  even  you  your- 
felves,  will  run  in  great  hafte  to  the  ;parfon  when  you 

X  leaf 


(   I6^  ) 

fear  your  new-born  child  Is  in  danger  of  death,  to 
get  him  to  come  and  give  It  a  name, ^and  fprinkle  a 
httle  water  on  its   face,  &c.  and  thereby  make  It  as 
you  think  a  chrijiian,  and  fit  for  heaven  !   For  he  tells 
you  by  his  common-prayer  book,  (not  by  the  Nevv-Tef- 
ament)  that  the  poor  babe  is  then  regenerated  or  born 
ao-ain,  is  become  a  member  of  Chrift,  the  child  of 
God,  and  an  inheritor  of  the  kingdom  of  heaven." 
Moft  wonderful  all !  What  a  fine  eafy  way  fome  men 
have  found  out  to  make  a  chriftian !    But  furely  if 
you  be  chriftians,  you  muft  know  that  to  be  regene- 
rated or  born  again,  and  fo  to  be  chriftians  indeed,  is. 
quite  another  thing,    and  confifts  of  very  different, 
matter  than  that  of  water  fprinkled  upon  the  face, 
and  being  called  either  John,  James,  Peter  or  Paul. 

What  an  extraordinary  method  fome  people  have 
devifed,  by  which  it  feems  they  think,  if  their  chil- 
dren die  at  that  time,  they  go  direcftly  to  heaven. 
But  whither  would  they  have  went  had  they  died  with-' 
out  being  fprinkled  and  without  a  name  ?  W^ho  can. 
tell  that  ?  -  -  To  hell  ?  —  Who  dare  fay  fo  ?  Why  then 
to  heaven  to  be  fure.  I  believe  it.  What  then  are  they 

fprinkled  for? -But   if  thofe    children  who    are 

fprinkled  live,  as  thoufands  and  ten  thoufands  do, 
they  muft,  ftrange  as  it  may  feem,  I  fay,  they  muft 
be  regenerated  !  Now  let  us  fuppofe  a  child  born 
to-day,  and  to-morrow  he  is  dying,  but  by  fprink- 
ling,  he  is  born  again!  Marvellous  indeed!  Born  of 
the  fiefti  one  day,  and  born  of  the  fpirit  the  next  day! 

Did  our  Lord  ever  work  a  greater  miracle  ? Yet 

thefe  new-born-born-again  fouls  muft,  if  ever  they 
become  inheritors  of  the  kingdom  of  heaven,  be  again; 
born  again.  But  the  truth  of  the  matter  is,  there  is 
iio  fuch  thing  as  infant-regeneration.  'Tis  a  thing 
impoffible. 

There  is  certainly  much  more  need  of  regeneration 
or  being  born  again  when  perfons  are  arrived  at  fuch 
an  age  as  to  become  adlual  fmnerSj  having  violated 

the 


.(     -63     ) 

the  \u\v  of  God,  and  done  evil  in  his  dght,  than  when 
they  were  only  a  few  days  old.  How  can  any  ferious, 
knowing,  thinking  perfon,  fo  much  as  once  imagine, 
much  lefs  bchVv^e,  that  a  child  of  a  few  days  old  is 
capable  of  being  regenerated  ?  May  it  not  Vvith  much 
greater  furprixe  to  every  intelligent  mind,  than  that 
which  Nic-odemtis  fell  into,  be  afked,  How  can  thefe 
things -be?  John  iii.  9.  That  which  our  BlefTed  Lord 
taught  and  told  him,  was  certainly  true  •,  but  all  the 
men  in  the  world  who  know  any  thing  of  regenera- 
tion, can  never  demonftrate  or  prove  that  young  chil- 
dren, fuch  as  I  have  mentioned,  are  capable  of  it. 
Their  own  experience  of  the  whole  of  that  work,  is, 
and  ever  will  be  a  1  ailing  teftimony,  an  indifputable 
proof  of  the  contrary.  Such  perfons  know  nothing 
of,  and  never  did  know  any  tiling  of  their  childhood 
regeneration  •,  but  their  manhood  regeneration  they 
know  very  well.  And  if  none  of  you  know  any  more 
of  regeneration  now,  than  that  }-ou  were  faid  to  have 
in  your  childhood,  I  may  truly  fay,  and  you  will  give 
Jne  leave  to  fav  without  being  angry,  you  know  no- 
thing of  it  at  all.  What  a  fad  thing  it  is  thatperfons 
fhould  be  amufed,  yea  deceived  with  words  and 
founds  ;  that  they  fhould  be  impofed  upon  with  7mmes 
inftead  of  knowing  and  having  the  things  themfelves. 
Do  not  you  fee  ?  Cannot  you  fee  the  abfurdity  of  in- 
fant-regeneration and  infant-fprinkling  ?  —  Why  then 
you  compel  me  to  fay,  you  mud  v/ilfully  fhut  your 
eyes,  and  blind  yourfelves  becaufe  you  will  be  blind. 
VIII.  But  if  you  will  continue  to  fay,  "  I  make 
more  ado  about  baptifm  than  I  need."  I  anfwer.  I 
iTcither  do  nor  can  make  fuch  ado  about  baptifm  as 
you  and  thoufands  do  about  fprinkling.  Confider 
this  firft  ;  and  fecbndly,  if  you  are  refolved  dill  to 
continue  to  m^ake  fuch  ado  about  an  error,  may  not  I 
have  the  fame  liberty  to  make  the  fame  ado  (as  it  is 
called)  about  an  abfolute  and  certain  truth  '^  Yea,  I 
am  refolved  with  God's  help  and  permliTion,  and  \si\\ 

Y  2  £^y 


(     i64    ) 

fp  long  as  he  fliall  be  pleafed  to  fparc  my  life,  fpcak, 
vindicate,  and  as  much  as  in  me  lies^  endeavour  to 
promote  the  fpreading  and  eftablifhing  this  precious 
and  glorious  truth,  as  well  as  all  others,  fo  far  as  I 
know  them,  to  the  honour  and  glory  of  my  ever  blef- 
fed  and  glorious  Lord  and  Mafter  Jefus  Chrift  •,  tho* 
all  men  ihould  {et  themfelyes  with  the  greateft  force 
and  violence  againft  both  it  and  rne. 

What,  though  you  call  it  an  outward  ordinance, 
it  is  Chrift's  ordinance,  and  would  it  not  look  mucl; 
better,  nay,  but  would  not  Chrift  himfelf  take  it 
much  better,  when  he  knows  we  fpeak  of  his  ordi- 
nances among  men  with  a  real  defign  to  honour  him 
fo  much  the  more  ?  Undoubtedly  he  would.  — 

But,  come  my  friends,  think  a  little  with  your- 
felves  about  this  matter.  Is  baptifm  to  be  rejeded 
for  its  being  an  outward  ordinance  .?  No.  But  fprink-r 
ling  ought  to  be  rejeded,  not  becaufe  it  is  an  out- 
ward thing,  but  becaufe  it  is  not  an  ordinance  of  Chrifiy 
and  becaufe  it  is  a  mere  human  invention  •,  and  is  fet 
up  inftead  of  the  Lord's  baptifm,  which  he  has  ex- 
prefly  injoined  upon  us  by  his  authoritative  command. 

But  are  not  your  love-feafts,  kifles  of  charity,  fing- 
ing  and  fprinkling  outward  things  ?  They  are.  Is  not 
the  holy  communion  an  outward  thing  too,  as  well  as 
holy  baptifm  ^  And  muft  it  be  rejedled  and  thrown 
away  becaufe  it  is  an  outward  thing  ?  You  will  not 
confent  to  that ;  and  I  will  never  confent  to  the.  other; 
do  not  you  neither,  but  bravely  exert  yourfelves,  and 
be  valiant  for  the  truth  •,  be  not  afraid,  neither  dif- 
mayed  ;  for  that  Jefus,  whom,  if  you  love  and  obey, 
and  truly  and  faithfully  honour,  will  crown  you  at 
laft  for  all  your  faithful  labour.  It  fhall  not  be  in 
vain,  I  Cor.  xv  58. 

But  if  you  will  ftill  go  on  in  your  own  felf-chofen 
way,  you  will  never  be  able  to  juftify  yourfelves  in  fo 
doing,  nor  to  make  tht  leaft  excufe  in  your  own  fa- 
vour, when  you  fhall  flaftd  before  the  judge  of  the; 

whole 


(     1^5    ) 

'whole  earth)  who  will  give  to  every  one  of  you  according 
to  his  works^  Rev.  ii.  ^^.  Who  will  then  vindicate 
his  own  authority  -,  the  equity  and  juftice  of  his  own 
laws  ;  and  the  wifdom  and  goodneis  of  his  own  ordi- 
nances which  he  has  inftituted.  Let  us  take  care  we 
do  not  play  upon  facred  things  ;  let  us  not  preluma 
to  put  one  out  of  its  place,  and  put  another  in  that 
is  profane.  I  wifh  you  would  every  one  of  you  ex- 
amine thefe  things  coolly  and  deliberately,  with  the 
reafon  and  underftanding  of  a  man,  with  the  meek- 
nefs  and  wifdom  of  a  chriftian. 

When  men  give  hard  words,  call  ill  names,  throw 
put  railing  and  reviling  language  againft  others  ;  what 
good  can  it  do  I  What  is  it  a  proof  of  ?  Truly,  ta 
me,  it  proves  nothing  more  plain  than  a  bad  man  and 
a  bad  caufe.  Tt  is  directly  imitating  the  devil^  vvho 
ceafeth  not  to  rail  againft,  and  acciife  the  brethren. 
'Michael  the  archangel  when  at  a  certain  time  he  cent  ended 
with  him  and  disputed  about  the  body  of  Mofes^  durji  not 
bring  againji  him  a  railing  accufation,  but  faid  the  Lord 
rebuke  thee^  Jude  9.  Not  becaufe  he  was  afraid  of 
him,  but  becaufe  it  is  contrary  to  the  angelic  nature 
to  rage  and  rai]  even  againft  an  enemy  -,  and  contrary 
to  the  will  of  God  that  they  ftiould  do  fo.  They  are 
all  mild,  meek,  pure  fpirits.  — So  are  all  good  chril- 
tians  meek  and  mild,  gentle  and  eafy  to  be  intreated; 
having  learnt  of  their  meek  and  lowly  Mafter.  There- 
fore not  headftrong,  boiftcrous,  furious. 

And  it  is  my  defire,  and  fliall  be  my  conftant  en- 
deavour, always  to  breathe  the  fweet,  the  pure,  the 
meek,  the  peaceable,  the  lovtlv,  and  loving  temper 
of  him  v/ho  is  all  perfeftlon.  I  hate  giving  men  foul 
and  fcurrilous  language  ;  throwing  out  virulent  and 
opprobious  invedives  againft  them.  Nor  have  I  any 
notion  of  foothing,  flattering,  beguiling  and  deciev- 
ing  people  with  fine  words  and  fair  fpeeches.  But 
V^'ould  always  fpe^  the  truth  in  love  and  iincerity.  But 

'IX,  If 


^M/Kr^^ 


(     i66     ) 

^  iX.  If  after  all  that  hath  been  faid,  it  flill  appears 
to  you  that  baptifm  is  but  a  little  thing,  &c.  I  will 
add  a  few  things  more,  which  I  hope  will  prove  be- 
yond all  difpute,  that  the  commands  of  God,  be  they 
ever  fo  little,  muft,  notwithftanding  that,  be  pun6tu- 
ally  obeyed.  That  the  contrary  is  highly  difpleafing 
to  God ;  that  no  pretences  nor  excufes  can  be  made 
to  exempt  men  from  that  obedience  he  requires  of 
them. 

In  order  therefore  to  filence  all  cavils  and  objecS:ions 
(if  that  be  poffible)  that  can  be  made  againft  baptifm 
or  any  other  command  of  God  or  Chriil,  under  the 
notion  of  its  being  an  outward  thing,  a  little  thing, 
&:c.  I  do  affirm  that  when  the  great  God  giveth  a 
command  to  his  creatures,  let  it  be  of  what  kind  fo- 
ever  he  expeds  they  fhould  therewith  comply  with- 
out difputing.  I  will  therefore  lay  before  you  quite 
plain  and  exprefs  inftances,  fuch  as  we  all  know  to  be 
jreal  matters  of  fadl  -,  and  which  are  diiputed  or  doubt- 
ed by  none  who  believe  the  fcriptures.  The 
^  Firft  infliance  fhall  be  old  father  Adam.  Some  look 
upon  the  prohibition  of  the  fruit  of  one  tree  only  to 
have  been  but  a  little  and  an  eafy  commaiid  ;  and  in- 
deed we  muft  none  of  us  fay  it  was  a  hard  one.  He 
certainly  had  power  to  have  kept  it,  yet  did  not.  But  it 
is  equally  as  certain,  that  it  was  his  duty,  and  therefore 
that  he  ought  to  have  kept  it.  Now  this  negative  com- 
mand in  regard  to  the  matter  of  it,  was  only  an  outward 
thing,  and  in  itfelf,  but  a  little  thing  ;  yet  Adam's  dif- 
obeying  of  it,  was  a  great  fin,  as  we  all  find  by  what 
we  feel  of  the  fad  effeds  of  it,  even  to  this  day. 

From  this  firfi:  inftance  of  dilobedience  to  a  little  com- 
mand and  the  efte6ls  of  it,  we  may  learn  how  careful 
we  all  ought  to  be  to  obey  God.  even  when  he  com- 
mands but  little  things,  whether  pofitive  or  negative. 

But  had  Adam  nothing  to  fay  for  himfelf  whereby 
he  might  think  of  extenuating  his  fin  ?  Yes  he  had, 
and  did  fay  fomethiiig  -,  but  not  that  God's  command 

v.as 


(     i67     ) 

was  only  an  outward,  little  thing,  this  feems  to  have 
/  never  reached  his  thoughts.  He  /aid.  The  woman 
whom  thou  gaveft  to  he  with  me,  Jhe  gave  me  of  the- 
ir ee,  and  I  did  eat.  Gen.  iii.  12..  But  poor  Adam 
found  no  relief  by  what  he  faid.  God  would  by  no 
means  accept  his  plea,  and  acquit  him  from  guilt. 
He  muft,  notwithil:anding  what  he  had  to  fay  forhim- 
felf,  fuffer  the  threatned  puniihment.  But  if  the 
fmallnefs  of  a  command  be  a  fufficient  reafon  for  not 
obeying  it,  Adam  might  have  pleaded  for  an  exemp- 
tion from  punifhment.  But  alas  !  there  is  no  plead- 
ing excufes  for  fm  and  difobedience  ;  God  will  never 
allow  it. 

Let  the  fons  of  Adam  take  care  how  they  live  and 
adt ;  take  care  how  they  make  excufes  for  their  fin 
and  difobedience.  Yet  have  we  all  in  a  greater  or  lefs 
degree  imitated  him  ;  andhov/  have,  and  ftill  do  very 
many  of  his  children  endeavour  to  find  fome  excufe 
or  other  for  their  fins  •,  and  like  him  are  very  ready 
to  lay  the  blame  on  this  or  that  perfon,  faying  if  you 
had  not  enticed  or  perfuaded  me  —  I  had  never  done 

thus  or  thus. 

O  that  we  may  all  take  warning  from  the  fall  of 
our  firlt  father  ;  take  all  pofTible  care  that  we  do  not 
difobey  one  of  God's  leafl  commandments.  And  let 
all  thofe  who  are  by  grace  become  the  adopted  chil- 
dren of  God,  take  fpecial  care  that  they  never  dif- 
honour  their  moft  holy  Father.  And  let  none  under 
a  profeffion  of  the  pure  religion  of  Jefus  Chrifl,  (the 
beft  religion  in  the  world,)  ever  prefume  to  fay  of 
any  one  of  his  commands,  it  is  only  an  outward,  little 
thing,  and  make  that  for  an  excufe  for  their  difobe- 
dience thereto  ;  for  it  will  no  more  be  accepted  with. 
God  than  Adam's  was.  — But 

Secondly,  Remember  Lct^s  wife.  She  was  immediately 
turned  into  a  fixed  and  immoveable  pillar  of  fait,  for  no 
other  fault  than  looking  behind  her  as  fhe  was  fleeing 
fgr  her  life,  and  yet  fpr  her  difobedience  to  that  little 

com- 


C     i63     ) 

command,-  not  td  look  back,  fhe  loft  it,  Gtn.  xix.  17,- 
26.  You  fee  by  this  terrible  inftance,  the  difmal 
fruit  of  difobedience  to  a  very  little  command.  But" 
God  ftands  upon  little  things.  Our  Lord  you  knovf 
bid  his  difciples  remember  Lot's  wife,  Luke  xvii.  32. 
Indeed  there  Is  much  to  be  learned  from  it. 

Thirdly,  Call  to  mind  the  cafe  of  Nadab  and  Abihu^ 
who  only  took  other  fire  than  that  which  God  had 
commanded,  and  it  coft  them  their  lives,  although 
t\iQjlrange  fire  as  it  is  called  was  not  exprefsly  forbid- 
den. Ley.  X.  I.  Indeed  you  may  fee  various  inftances 
of  God's  difpleafure  againft  the  Jews,  (notwlthftand- 
ing  his  having  chofen  them  for  his  own  peculiar  peo- 
ple) when  they  tranfgreffed  his  commandments,  how 
little  foever  they  might  be  accounted  by  fome.  And 
he  is  the  fame  jealous  God  ftill,  and  changeth  riot. 

Fourthly,  The  fad  and  frightful  overthrow  of  Ko- 
rah  and  his  company  is  a  ftanding  monument  of  God's 
anger  againft  rebellion,  though  but  in  a  little  matter 
as  fome  perhaps  would  call  it.  They  fpake  diminu- 
tively againft  Mofes  and  Aaron  •,  but  becaiife  they  were- 
the  fervants  of  the  Lord,  he  took  it  as  againft  him- 
felf.  See  Numbers  chap.  xvi.  This  ftiews  that  he  will 
have  his  faithful  fervants  honoured.  You  know  our 
blefted  Lord  faid  to  his  difciples,  He  that  defpifethyou 
dcfpiftth  me  -,  and  he  that  defpifeth  me,  defpifeth  him  that 
fent  me,  Luke  x.  16,  Now  what  is  it  to  defpife  God, 
for  there  it  terminates  ?  Is  it  not  plainly  this  ;  viz. 
difobeying  his  commands  .?  His  commands  I  fay,  the 
Icafi  as  well  as  the  greateft.  He  that  will  not  obey* 
the  leaft  command,  defpifeth  it ;  and  it  dired:ly  fol- 
lows he  defpifes  God.  Apply  this  to  the  cafe  in  hand, 
and  fee  if  your  fpeaking  fo  diminutively,  and  to  this 
day  rejeding  the  ordinance  of  baptifm,  which  the 
Lord  hath  commanded,  is  not  at  leaft,  to  fay  no 
Morfe  of  It,  a  plain  indication  that  you  defpife  it .'' 

Do  you  again  wonder  that  I  ftiould  fo  ftrenuoufly 
iiifift  upon  this  divine  ordinance?  —  Why  my  friends- 

d«. 


(     l6g      ) 

<3o  not  harden  yonrrelves  againft  it  bscaiife  I  infift  fo 
much  upon  it.  I  infift  upon  it  only  becaufe  it  is  a 
divine  ordinance.  If  Chrift  had  not  injoined  it,  and 
promifed  his  prefence  to  be  with  thofe  whom  he 
raifes  up  and  fends  to  teach  mankind  his  own  mod 
admirable  and  excellent  dodrines,  you  would  never 
have  heard  a  tittle  of  it  from  me  -,  I  fhould  have  been 
intirely  and  for  ever  filent  about  it.  By  this  time  I 
hope  you  may  ceafe  to  wonder  why  I  am  fo  urgent  to 
have  you  and  all  penitent  believers  baptized.  —  Be- 
caufe he  who  is  Lord  and  Lawgiver,  King  and  Ruler 
of  the  gofpei  church  and  kingdom,  has  commanded 
it.  Therefore  fpeak  n©  longer  againft  it,  left  you 
fhould  be  ranked  aniongft  thofe  who  defpife  it ;  and 
left  it  fhould  go  ill  with  you  for  rejeding  this  facred 
inftitution.     But  I  add. 

Fifthly,  That  which  befel  the  man  for  gathering 
flicks  on  the  Sabbath-day.  This  would  be  looked 
.upon  by  many  as  a  very  fmall  crime.  What  harm 
could  there  be  in  that  .''  —  But  it  was  a  breach  of  thp 
law  of  the  fabbath,  which  God  would  not  difpenfe 
with,  and  therefore  the  criminal  muft  be  ftoned. 
Numb.  XV.  32  to  36. 

Sixthly,  It  is  like  Baul  thought  it  no  great  crime 
to  fpare  ylgag  and  the  beft  of  the  flieep  and  oxen, 
.though  God  had  commanded  him  to  deftroy  them 
;all.  But  he  loft  his  kingdom  for  it.  Nay,  he  pre- 
tended at  his  firft  meeting  with  Samuel  that  he  had 
done  as  he  was  commanded ;  but  Samuel  foon  con- 
vinced him  of  the  contrary,  and  he  was  forced  to  ac- 
knowledge that  he  had  iinned.  He  pretended  the 
iheep  and  oxen  were  for  facrifice,  but  that  would  not 
excufe  him.  He  alfo  (like  Adam)  was  for  transfer- 
ing  the  blame  from  himfelf  to  the  people,  but  neither 
would  that  do.  Now  whatever  flight  thoughts  he 
might  have  at  firft  of  the  littlenefs  of  his  crime,  and 
how  great  foever  his  opinion  might  be  of  his  pre- 
tences as  fufficient  arguments  to  corroberate  the  juft- 


(       I/O       ) 

^efs  of  his  anions  and  condudt  in  the  whole  affair ;  it 
is  plain,  he  had  finned,  and  thereby  highly  offended 
God.  Though  fome  might  think,  as  Saul  feems  tq 
have  thought,  that  it  was  but  a  little  command,  and 
therefore  the  fault  not  great.  But  let  no  pretences 
or  opinions  of  your  own  or  any  other  perfons,  hinder 
you  from  doing  your  duty  as  God  hath  commanded 
you. 

Behold,  to  obey  is  better  than  facrifice,  and  to  hearken 
than  the  fat  of  Rams,  i  Sam.  xv.  9  to  23.  It  is  plain 
therefore  by  this  inftance  of  Saul,  that,  not  to  hearken 
to  the  word  of  the  Lord  and  obey  his  command,  is 
highly  difpleafing  to  him.  Let  us  beware.  His  pre- 
tence of  preferring  the  beft  of  the  fheep  and  oxen  for 
facrifice,  feems  to  have  been  defigned  to  cover  his  fm 
of  covetoufnefs  ;  therefore  he  could  not  profper. 
Thofe  men  are  moft  certainly  in  a  wretched  condition, 
who  go  about  to  hide  one  fin  with  another.  May  we 
all  learn  to  be  more  wife,  and  fear  and  obey  that  God, 
whofe  commands  are  all  wife,  and  juft  and  right. 

Seventhly,  The  error  of  Uzzah,  for  fo  it  is  called, 
2  Sam.  vi.  7.  Though  fome  perhaps  may  think  it 
none  at  all,  or  but  a  very  little  one ;  yet  the  Lord 
flew  him  immediately  for  it.  And  what  was  his  error  ? 
Truly  no  more  than  endeavouring  to  keep  the  Ark 
from  falling  when  the  oxen  Jlumbled  and /hook  it,  as  we 
read  verfe  the  6th.  His  error  or  miftake  therefore 
was  this,  he  laid  hold  of  the  Ark,  which  neither  he  nor 
any  other  perfon  ought  to  have  done  but  the  Levites 
only.  See  Num.  iv.  15.  compared  with  i  Chron.  xv. 
1 1,  to  15.  In  thefe  verfes  we  have  an  account  of  Da- 
vid's calling  the  Levites  together  to  bear  the  Ark  of 
the  Lord,  which  was  their  peculiar  work  and  bufinefs, 
becaufe  the  Lord  had  appointed  them,  and  them  only 
to  do  it.  And  therefore  thofe  perfons,  whoever  they 
were,  did  quite  wrong  when  they  fet  the  Ark  upon  a 
new  cart  -,  for  it  was  what  they  fhould  not  have  done. 
And  UzzaFs  taking  hold  of  it  ^f^hQn  the  oxen  ftumbled 


(     '71     ) 

^vas  what  he  /Kould  not  have  done.  For  which  error 
the  Lordfmote  him^  and  he  died  by  the  Ark  of  the  Lordy 
2  Sam.  vi.  7.  as  above.  This  is  the  Breach  which 
David  fays  the  Lord  made  upon  them,  and  it  was  hecaufe 
they  fought  him  not  after  the  due  manner ;  that  is,  not 
according  to  his  command  and  appointment.  Had 
the  Levites  carried  it  according  to  God's  command- 
ment, as  they  ought  to  have  donej  'and  had  not  fet 
it  on  the  Cart,  the  oxen  had  not  fiumbled  and  Jhook  iti 
Uzxah  had  not  took  hold  of  it ;  and  then  Uzzah  hadf 
hot  died  at  that  time.  But  one  error  feldom  goes 
alone.  It  is  not  at  all  improbable  but  this  poor  man 
had  a  very  honeft  and  good  defign  in  what  he  did|  it 
was  the  care  he  had  for  the  Ark^s  fafety,  that  ni'ade 
him  put  forth  his  hand  to  take  hold  0}  it,  left  it  ftiould 
have  fallen  ;  yet  what  he  did  difpleafed  God,  becaufe 
it  was  contrary  to  his  command,  and  therefore  what 
he  fhould  not  have  done.  Evident  it  is,  whatever 
fome  men  may  think  of  it,  that  even  a  good  defign, 
an  honeft  intention,  a  fincere  meaning,  will  not  ex- 
cufe  us  when  we  do  that  which  we  Ihould  not  do,  and 
alfo  when  we  do  »ot  that  which  we  fhould  do.  There 
is  much  to  be  learned  from  this  inftance,  but  I  leave 
it  to  you  to  make  the  application. 

Eighthly,  The  fad  flaughter  made  among  the 
Bethjhemites  for  only  looking  into  the  Ark,  when  the 
Philijiines  had  fent  it  out  of  their  country,  is  another 
ftanding  inftance  of  God's  difpleafure  againft  thofe 
who  prefume  to  do  what  they  ought  not.  This  is  a 
kin  to  the  inftance  of  Uzzahy  1  Sam.  vi.  15.  See 
Exod.  xix.  21. 

Ninthly,  The  fad  difafter  that  happened  unto  the 
prophet  whom  God  fent  to  prophecy  againft  the  altar  at 
"Bethel,  i  Kings,  chap.  xiii.  From  whence  I 

I  Obferve.  The  prophet  was  neither  to  eat  hread 
nor  drink  water  there.  2.  Nor  to  turn  ha€k  by  the  fame 
way  he  wejit.  But  in  thefe  little  things  (for  furely 
Jhey  cannot  be  called  great  ones)  was  to  be  ftridlly 

Z  2i  pun^u4 


(   17a  ) 

pun^ual  and  obedient.  Each  minute  circumftamce 
was  to  be  carefully  and  exaftly  obferved  and  complied 
with.  All  which  he  did  obferve,  (for  he  was  return- 
ing home  fome  other  way)  till  another  old  prophet 
rode  after  him  and  overtook  him,  finding  him  fitting 
under  an  oak-,  and  perfuaded  him  to  go  back  with 
him,  and  to  eat  and  drink.  Which  when  he  had  done 
he  foretold  him  what  would  befal  him,  his  carcafe 
Jhould  7wt  come  unto  the  fepulchre  of  his  fathers. 

Now  what  a  famous  leflbn  of  infl:rud:ion  here  is  for 
you  and  every  one.  For  what fo ever  was  written  afore- 
time was  written  for  our  learning.  But  what  are  we  to 
learn  .'*  Why  i.  That  the  old  prophet  was  a  deceiver. 
2.  That  it  is  not  impoffible  for  a  true  prophet  to  be 
deceived.  3.  That  the  true  prophet  ought  to  have 
kept  to  the  word  of  the  Lord,  which  he  had  heard, 
received  and  knew  to  be  from  the  Lord,  let  any  man 
have  faid  what  he  would,  though  under  the  moft  fpe- 
cious  pretences.  For  4.  He  knew  that  the  word  of 
the  old  prophet  contradided  the  word  of  the  Lord 
which  he  had  received  from  the  Lord.     5.  That  it  is 

the  way  of  decci-vcrs  tu  glofs  over  their  ill  defigns  with 

iine  words  and  fair  fpeehes,  by  which  they  often  de- 
ceive the  hearts  of  the  fimple  and  well-meaning.  The 
true  prophet  had  repulfed  the  kijig  with  this  argument 
alone,  viz.  //  was  charged  me  by  the  word  of  the  Lord, 
He  remained  inflexible.  Yea,  he  told  the  king  that 
if  he  would  give  him  half  his  houfe  he  would  not  eat  bread 
in  that  place.  Thus  bravely  he  withftood  and  pre- 
vailed againft  the  invitation  even  of  a  king.  The  fame 
argument  he  alfo  made  ufe  of  to  the  old  prophet,  but 
he  would  not  be  fo  eafily  filenced.  By  which  it  ap- 
pears that  lyars  and  deceivers,  when  they  find  one 
method  will  not  fucceed,  have  recourfe  to  another, 
and  to  another ;  till,  if  It  be  poiTible,  they  find  one 
that  will  ferve  their  evil  defigns.  Thus  the  oldpro^ 
phet,  when  he  came  at  laft  to  tell  the  other  that  he 
himfelf  alfo  was  a  prophet,  and  that  an  angel  had fpo  ken  ta, 

him 


m!^ 


(     173    ) 

him  hy  the  ■'word  of  the  Lord,  he  makes  no  farther  i*e^ 
fiftance,  but  away  he  goes,  not  knowing  that  it  was 
for  his  life.  6.  We  learn  that  it  is  a  fin  to  difobey 
God  in  the  fmallefl:  matters.  But  is  there  no  excufe 
to  be  made  for  the  prophet  for  breaking  fuch  little 
commaixls  ?  There  are  fome  perhaps,  who  would  be 
ready  enough  to  fay.  "  What  harm  could  there  be 
in  eating  and  drinking  in  Bethel  more  than  in  any  o- 
ther  place,  when  it  was  only  for  refrcfhment ;  efpe- 
cially,  being  invited  to  it  hy  a  king  ?  — Nay,  would  it  not 
be  a  very  high  affront  to  refufe  fuch  an  invitation  frora 

fo  great  a  perfonage  ? And  what  hurt  could  there 

be  in  going  back  by  the  fame  way  he  went .?  —  Thefe 
are  very  trifles  indeed,  not  worth  any  body's  while  to 
fpend  ten  words  about ;  and  muft  argue  a  man  more 
whimfical  and  conceited  than  any  thing  elfe.  Or  what 
religion  was  there  in  being  fo  curious  about  fuch  fmall 
frivolous  things  ?  But  the  event  fhewed  what  harm 
there  was  in  not  doing  what  the  Lord  commanded, 
how  fmall  and  frivolous  foever  his  commands  may  be 
accounted. 

Give  me  leave  my  friends  to  apply  It  thus.  There 
are  thofe  who  come  to  you,  who  do  not  bring  with, 
them  the  whole  dodlrine  of  Chrift,  only  a  part  of  it, 
how  great  and  excellent  a  part  foever  it  is,  yet  it  is  but 
a  part.  Thefe  you  receive  into  your  houfes,  and  bid 
them  God  fpeed.  They  teach  you  to  believe  that  bap- 
tifm  is  only  an  outward  little  thing,  &c.  But  furely 
both  they  and  you  forget  that  it  is  a  plain,  pofitive 
and  exprefs  command  of  our  moft  holy  and  blefled 
Jefus,  and  calls  as  loudly  for  your  obedience  as  any 
other  does.  Suppofe  thefe  men  fhould  tell  yor  t\ty 
are  prophets  of  the  Lord,  faithful  fervants  of  J  efus 
Chrift ;  yea,  that  an  Angel  had  fpoken  to  them  by 
the  word  of  the  Lord,  that  baptifm  is  only  an  out- 
ward, little,  empty  thing,  of  no  ufe  or  benefit,  but 
quite  trifling  and  inflgnificant ;  are  you  to  believe 
them  ?     No.     You  are  neither  to  believe  them,  nor 


(     174     ) 

toi  angel  from  heaven  fhould  one  actually  come  and 
tell  you  fo.  For  what  fays  St.  Paul?  "Why  he  fays 
let  hi'iii  he  acciirfed^  Gal  i.  8.  How  exceedingly  awful 
and  alarming  is  this  ' 

But  I  do  not  think  that  the  men  whom  yoii  receive  are 
fuch  who  go  about  the  country  with  a  def:gn  to  deceive". 
No,  my  friends,  I  think  no  fuch  thing.  I  really  be- 
lieve they  are  honeft,  well-meaning  men ;  that  they 
live  in  the  fear  of  God,  and  that  what  they  do,  they 
do  from  pure  love  to  the  fouls  of  men.  If  I  am  mis- 
taken, I  am.  I  know  it  is  no  more  impofTible  for 
me  to  be  miilaken  in  fuch  a  cafe  than  it  was  for  the 
true  prophet  to  be  deceived  by  the  old  prophet  as 
abovementioned.  'Tis  true,  there  have,  you  know 
yourfelves,  been  deceivers  among  you,  but  I  am  very 
far  from  charging  you  all  as  fuch.  There  have  been 
deceivers  in  all  ages,  and  probably  among  all  deno- 
minations of  chriftians,  one  time  or  other.  But  this 
I  may  venture  to  fay,  I  hope  without  offence  to  you 
or  your  preachers,  that  they  are  egregioufly  miftaken 
in  the  point  I  am  now  upon ;  and  by  their  miftaken 
notions,  they  do  certainly  deceive  both  themfelves  and 
you.  For  no  man  though  he  be  ever  fo  honeft,  and 
means  ever  fo  well,  neither  is,  or  can  be  a  fufficient 
proof  he  is  not  miftaken.  'Therefore  take  heed  that  no 
man  deceive  you.  This  advice  our  Lord  gave  to  his 
apojlles^  Math,  xxiv  4.  If  once  you  depart  from  the 
word  of  the  Lord  in  the  fcriptures,  you  know  not 
whither  you  may  be  led,  and  how  far  you  may  wander 
cut  of  the  way  of  truth.  The  word  of  the  Lord  in 
the  fcriptures,  is  a  moft  fure  word  of  prophecy^  unto 
which  you  do  ivell^  if  you  take  heed,  as  unto  a  light  which 
fhineth  in  a  dark  place,  2  Pet.  i.  19. 

You  know  the  devil  has  many  ways  by  which  he 
deceives  poor  mortals.  Sometimes  making  them  be- 
lieve all  is  fafe  and  right,  and  as  well  as  it  can  be ; 
their  falvation  is  fure  and  certain,  they  can  never 
lofe  it  J  and  juft  then,  perhaps,  they  are  fo  much  the 

nearer 


(     ^75    ) 

nearer  their  fall.  He  can  raife  in  their  minds  certain 
falfe  joys  which  they  may  and  fometimes  perhaps  do 
miftake  for  the  Joy  of  the  Holy  Ghoji.  He  can  repre-^ 
fent  fome  feeming  pleafures  to  them  on  purpofe  to 
keep  them  where  they  are.  He  is  fo  fubtil,  yea  and 
bold  too,  that  he  will  if  he  can,  (tt  up  his  poll  by 
Cod's  Poft.  Pie  can  devife  and  frame  a  religion  which 
in  fome  refpeds  may  poflibly  have  fome  fimilarity  to 
the  religion  of  Chrift,  and  that  which  may  be  wanting 
of  what  is  real  and  true,  he  may  endeavour  to  fupply 
with  names  inftead  of  things ;  with  pretences  inftead  of 
performances  •,  and  with,  fhows  and  appearances  inftead  of 
fubjiance  and  folidity.  And  here,  alas !  he  too  fre- 
quently holds  them  faft.  Very  often  filling  their 
mindsf  with  a  wonderful  conceit  of  themfelves  and 
their  falfe  way^  with  a  prodigious  a/Turance  that 
they  ftand  very  high  in  the  favour  of  God ;  that  they 
have  vaft  incomes  from  the  Spirit  •,  that  fcarcely  any 
are  farther,  if  fo  far  advanced  in  the  knowledge  and 
experience  of  the  things  of  God  as  themfelves ;  fills 
them  with  much  pride  and  high-mindednefs,  which 
make  them  look  on  others  with  much  contempt  and 
difdain :  and  that  which  is  ftill  worfe,  upon  the  Ordi- 
nances of  Jefus  Chrift,  as  little,  mean,  outward  and 
carnal  things.  And  it  is  very  evident  that  there  have 
been,  and  ftill  are  certain  men,  who,  under  a  pretence 
of  being  more  fpiritual,  and  living  above  them  (and 
therefore,  as  they  think,  need  than  not,)  have  witii 
one  ftroke,  at  once  cut  off  both  baptifm  and  the  fuppsr 
ef  the  Lord.  Have  a  care  my  friends,  you  are  not 
catched  in  this  fnare. 

You  have  thrown  away  baptifm  under  a  pretence  of 
being  more  fpiritual,  having  been  as  you  think  bap- 
tized  with  the  Holy  Ghofi.  (Though  many  of  you  I 
doubt,  do  not  know  the  meaning  of  the  phrafe)  And 
when  you  have  throv/n  away  the  other  ordinance,  you 
may  then  join  with  thofe  who  have  donefo  before  you. 

Call 


(     176    ) 

Call  over  the  mftances  I  have  prefented  to  your  view 
of  God's  difpleafure  againft  thcle  who  prefumed  to 
Jbreak  what  Tome  will  call  but  little  commands,  and 
confider  well  what  befel  them  :  and  after  that,  if  you 
can,  you  may  ftill  live  in  the  negledb  and  contempt  of 
ihat  little,  trifling,  infignificant  thing,  haptifm. 

But  as  little  as  it  is,  pray  let  me  ferioufly  a^  you, 
(and  do  you  as  ferioufly  anfwer  the  queftions  to  your 
own  confciences)  Is  baptifm  lefs  than  any  thing  God 
ever  commanded  before  ?  Or  if  it  is,  yet  if  it  be  a 
command,  is  it  not  your  duty  to  obey  it  ?  Is  it  lefs 
than  eating  and  drinking  at  the  Lord's  Table  ? 
.Wherein  ?  Is  it  lefs  than  circumcifion  was  among  the 
Jews  ?  Not  at  all  fo.  But  is  indeed,  as  might  eafjy 
be  n;ade  appear,  much  greater  •,  and  here  let  it  be  fe^ 
rioufly  obferved,  that  God  (probably  by  an  angel) 
met  Mofes  by  the  way  (as  he  was  going  from  Midian  to 
E^ypt  on  the  bufinefs  he  fent  him)  in  the  inn  and  fought 
to  kill  him,  Exod.  iv.  24.  And  what  for  ?  Why  for 
delaying  and  negleding  to  have  his  fon  ciramcifed,  as 
it  feems,  to  pleafe  his  Wife.  And  was  God  fo  dif- 
pleafed  With^Mofes  that  man  of  God,  for  his  negligence 
to  perform  that  little  outward  thing  circtimcif^on,  that 
hs  fought  to  kill  him  ?  He  was.  Have  a  care  my  friends 
what  you  fay  of,  and  how  you  live  in,  the  negledt  of 

baptifm. But  is  it  lefs  than  fpri?ikling  P  Of  which, 

fome  of  you  are  very  zealous.  I  fay  my  friends,  is 
baptifm  lefs  than  rantifm  ?  Shew  me  wherein.  Ran- 
tifm  is  fo  little,  that  as  an  ordinance  cf  th^  gofpel,  it  was 
never  yet  feen,  nor  as  fuch,  can  it  ever  be  feen.  Once 
more.  Is  baptifm  a  lefs  command  than  that  which 
God  gave  to  the  prophet,  not  to  eat  and  drink  in 
Bethel  F  No  furely.  How  then  will  you  be  able  to 
iland  and  juftify  yoirr  negleft  of  baptifm,  when  the 
prophet  loft  his  life  for  a  much  lefs  thing,  and  even 
Mofes  had  like  to  have  loft  his  for  his  negligence  to  ob- 
ferve  a  thing  no  greater  — But  the  queftion  is,  whether 
jought  any  of  God's  commands  to  be  called  little,  in 

fuch 


{     ^77    ) 

in  fuch  a  fenfe  as  to  allow  ourfelves  in  the  carelefs 
negledt  of  them  ?  If  not,  I  repeat  it,  take  heed  what 
you  call  and  fay  of  baptifm. 

'  How  eafily  might  the  prophet  have  pleaded  for 
and  excufed  himfelf  if  he  had  had  the  fame  notions  as 

feme  of  you  have  in  the  breach  of  a  command. 

"*'  Lord,  it  was  but  a  little  thing,  an  outward  thing, 
'S  thing  which  concerned  my  body  only.  I  only  eat 
and  drank  a  little  for  my  refrefhment,  and  I  had  not 
done  it  neither,  if  I  had  not  been  deceived  by  one 
who  pretended  to  come  in  thy  name,  who  told  me 
that  thou  hadll  fpoken  to  him  by  an  angel.  He  faid 
that  he  alfo  was  a  prophet  as  I  was.  How  could  I 
tell  that  he  fpake  falfely  ?  How  could  I  know  that  he 
came  with  a  dQl^gn  to  deceive  I  And  mufi;  I  Lord  ! 
muft  I  die  for  not  obeying  fach  a  little  command, 

fuch  an  outward  little  thing  ?  O  how  fevere  ! But 

it  is  certain  no  excufe  or  plea  can  be  made  to  fatisfy 
for  the  breach  of  any  command  of  God.  Make  a 
clofe  application  of  this  to  yourfelves,  my  friends, 
and  con/ider  well,  whether  your  negledl  of  baptifm 
■will  be  better  taken  and  more  kindly  received  at  the 
hands  of  God,  than  the  conduc5]:  of  the  prophet  was* 

I  hope  therefore  from  the  whole,  it  very  evidently 
appears  that  what  !  undertook,  I  have  fully  proved. 
viz.  The  fmallnefs  of  a  command  is  no  reafon  why 
at  may  be  difobeyed.  What  God  enjoins,  whether 
to  Do  or  leave  Undone,  ought  always  to  be  com- 
plied with,  Iby  all  on  whom  the  injunction  is  laid. 

But  before  I  conclude,  it  may  not  perhaps  be  alto- 
gether unprofitable  and  ufelefs,  to  take  into  our  con- 
lideration  the  cafe  of  Naaman  the  Syrian  leper.  There 
appears  to  be  in  it  (at  leaft  to  me)  fomething  fimilar 
to  yours.  His  condud  and  behaviour  feems  in  fome 
things  to  run  parallel  with  yours  and  many  others, 
when  applied  fpiritually,  or  to  things  pertaining  to 
^'.hriftianity, 

A  a  Let 


(     178    ) 

Let  us  therefore  take  a  fliort  view  of  it  as  it  ftands 
recorded  in  the  fcripture.  —  We  find  he  was  by  the 
exprefs  order  of  that  holy  man  of  God,  Eli/ha^  to  go 
and  wajh  in  Jordan  /even  times,  and  thy  flejh  Jball  come 
again  unto  thee^  and  thoujJoalt  he  clean,  faid  the  prophet. 
See  2  Kings,  chap,  v.  from  the  firft  to  the  fifteenth 
verfe.  But  when  Naaman  heard  this,  he  grew  very- 
angry,  and  fpake  very  diminutively  of  that  river  and  of 
all  the  waters  of  Ifrael,  and  turned  and  went  away  in  a 
rage. 

Poor  man !  However  his  haughty  fpirit  came  down, 
after  he  heard  and  confidered  what  his  fervants  faid  to 
him.  —  For  he  went  and  dipped  himfelf  fe-ven  times  ac- 
cording to  the  order  of  the  prophet,  and  he  was  clean  : 
which  we  all  know,  if  he  had  not  done,  he  muft  have 
went  home  again  juft  as  he  came :  never  the  better. 
But  let  us  now  enquire  into  his  condud:  and  beha- 
viour, and  trace  it  ftep  by  ftep  from  the  beginning  to 
the  end,  that  we  may  receive  fome  inflrudion  there- 
by.    And 

1 .  He  thought  he  was  to  be  cured  in  a  quite  dif- 
ferent manner  from  what  he  was.  So  fome  men  think 
of  being  cured  of  that  worft  kind  of  leprofy.  Sin,  in 
a  quite  different  manner  from  what  God  has  declared 
and  promifed.  Indeed  it  ought  to  be  obferved,  that 
in  order  to  his  being  quite  cured  and  freed  from  his 
difeafe,  he  himfelf  was  to  be  ad;ive,  he  muft  do  fome- 
thing  that  it  might  be  efFec5ted  •,  he  did  not  therefore 
fend  his  fervants  to  fetch  fome  of  the  water  to  him 
and  fprinkle  it  upon  him,  but  he  went  and  dipped 
himfelf  into  the  river :  fo  muft  we  be  adlive,  and  dp 
all  that  which  our  great  prophet  Jefus  Chrift  has  or- 
dered and  direfted  us  to  do,  in  order  to  our  being 
freed  from  all  our  fins  ,  viz.  in  order  to  our  receiving 
a  full  pardon  or  remiffion  of  them.  Which  has  been 
clearly  fhewn  over  and  over  already. 

2.  Naaman  had  laid  out  the  method  himfelf  in  which 
he  tliought  and  expedled.  he  was  to  be  cured  and  freed 

fj:ora 


(^79) 

from  his  Very  fore  diforder.  So  llkewlfe  have  fome 
men  laid  out  a  method  of  their  cwn^  in  which  they 
think  and  exped  to  receive  remiffion  of  fins.  But 
let  fuch  remember  it  is  Chriji^s  not  their  method  that 
muft  be  obferved  in  order  to  receive  forgivenefs  of 
fins. 

3.  He  Avas  difappointed  of  his  expedation  and 
grew  angry,  becaufe  the  prophet  did  not  do  as  he 
expefted.  So  do  fome  men  now  grow  angry,  becaufe 
they  are  not  received  into  Chrifli's  church  according 
to  the  fcheme  or  method  they  have  devifed  and  laid 
out  for  themfelves. 

4.  He  fpake  very  diminutively  of  all  the  waters  of 
Ifrael  or  Judea^  and  preferred  his  own  country  waters 
above  them  all.  So  do  fome  men  now  fpeak  very  di- 
minutively of  the  ways  of  Chrift,  and  prefer  their  own 
above  or  before  them. 

5.  And  as  he  had  fuch  a  high  conceit  of  his  own 
country  rivers  above  thofe  in  the  land  of  Judea,  his 
pride  prompted  him  to  defpife  and  contemn  them. 
He  looked  upon  it  as  a  very  mean,  low,  pitiful  thing, 
far  below  a  man  of  his  charader,  rank  and  dignity, 
to  ntake  that  ufe  of  them  which  the  prophet  had  or- 
dered and  appointed. 

Juft  thus  ftandeth  the  cafe  with  many  in  another 
fenfe.  They  have  in  their  pride  fuch  a  high  conceit, 
fuch  a  fond  opinion  of  their  own  ways,  &c.  above  the 
ways  of  Chrift,  that  they  even  defpife  and  contemn 
them,  looking  upon  them  as  mean,  low,  pitiful  things, 
and  will  have  nothing  to  do  with  them. 

6.  The  prophet  ordered  and  appointed  but  one  way 
for  NaamarCs  cure,  not  ten,  no  not  two,  and  {o  left  it  to 
him  to  choofe  which  he  v/ould.  So  has  Jefus  our  great 
prophet.  Lord  and  lawgiver,  ordered  and  appointed 
but  one  way^  in,  or  by  which  we  muft  be  faved,  KCis  iv. 
.12.  Not  ten,  no  not  two,  and  left  it  to  us  to  chufe 
which  we  pleafq,, 

A  a  :j  7.  That 


(     i8o     ) 

•  7,  That  very  thing  which  Naaman  defpifed,  (viz:  • 
the  dipping  himfelf  in  the  water  of  Jordan)  was  the 
way  or  means  by  which  he  was  to  be  cured.  It  muft 
be  the  water  of  Jordan  and  no  other,  not  Abana  otc 
Tharpar  how  excellent  foever  they  were  in  his  efteem ; 
no  matter  for  that,  he  mufl  away  to  Jordan.  So  has 
Chrift  made  that  very  thing  which  is  fo  much  defpifed 
by  many,  viz.  baptifin  in  water^  the  way,  the  only- 
way  by  which  penitent  believers  are  to  enter  into  his 
church  and  become  Members  thereof-,  for  they  are 
the  perfons  who  have  the  promife  of  remiflion  of  fins, 
&c.  as  has  been  often  enough  proved  already.  There- 
fore  not  the  inventions  of  men,  how  excellent  foever 
they  are  accounted  and  efteemed  ;  no  matter  for  that,, 
they  muft  be  baptized. 

8.  Naaman  was  to  obferve  exadly  the  order  which 
the  prophet  gave  him,  he  was  to  make  no  change  or 
alteration  at  all,  but  punctually  perform  what  he  or- 
dered him  to  do.  He  vvas  to  wafh  or  dip  himfelf 
/even  times.  Not  once,  twice  or  thrice  only,  but 
feven  times.  If  he  had  dipped  himfelf  fewer  times 
th.2.n  feven^  he  had  not  been  cured,  and  there  needed 
110  more  to  cure  him  of  his  leprofy.  So  likewife  muft, 
the  rules,  orders  and  diredions  of  t\\Q  great  Lord  of 
gIU  A<5ls  X.  36.  be  exadly  obferved,in  forming,  fa/hion- 
ing,  gathering  and  governing  his  church  and  king- 
dom. There  muft  be  no  diminution  ;  and  there  needs 
no  addition,  no  alteration,  no  emendation.  He  that 
does  not  come  up  to,  and  walk  by  the  golpel  rule, 
has  no  prom.ife  of  Chrift's  approbation. 

9.  As  Naaman  at  laft  confented  and  went  and  did 
according  to  the  prophet's  order  and  appointment, 
and  was  thereby  perfeftly  cured  of  his  leprofy  \  fo  fhall' 
all  thofe  who  confent  and  obey  the  Lord  Jefus  Chrift, 
and  chcarfully  enter  into  his  church  and  become  mem- 
bers thereof,  receive  the  full  remifiion  of  all  their 
paft  fins  to  that  very  inftant.  This  St.  Feter  pofitively 

declared 


(     i8i     ) 

declared  to  tTie  JewSy  Ad:sii.  38.  As.  hath  been  very 
often  obferved . 

10.  Naaman  finding  himfelf  cured  by  obferving 
the  prophet's  dIre(5tions,  according  as  he  had  declared 
and  promifed  to  him ;  he  returned  back  again  with 
great  humility  and  refpect,  and  offered  him  a  reward 
which  he  called  a  bleffmg.  So  likewife  all  true  pe- 
nitent, baptized  believers,  who  according  to  the 
promife  abovementioned,  receive  remiffion  of  fins,. 
&c.  are  truly  humble  and  truly  thankful  for  fuch  a 
bleffmg. 

Thus  my  well-beloved  friends,  I  have  drawn  out 
thefe  ten  lefTons  as  well  for  your  inftrudion  as  my' 
own  •,  and  fincerely  wlfh  and  pray  they  may,  toge- 
ther with  the  whole  precceding  work,  be  as  ufeful  to 
you  all  as  to  myfelf.  You  plainly  fee  that  even  Utile 
things^  how  much  foever  they  are  defpifed  before 
trial,  when  rightly  ufed  according  to  the  diredlons 
given,  do  not  fail  of  fuccefs,  in  anf\vering  the  end  for 
which  they  were  appointed-  Nothing  can  be  a  more 
evident  proof  of  this,  than  the  above  inftance  of  iViz- 
aman.  And  it  is  as  evidently  true  in  fpirituals  as  in 
temporals.  The  commands  of  God  how  little  and 
infignlficant  foever  fome  men  may  account  fome  of 
them  to  be,  yet,  if  they  are  not  ftridlly  obferved  and 
complied  with,  that  great  and  almighty  Being  wha 
injoined  them,  who  is  the  fovereign  ruler  and  gover- 
nor over  all  in  earth  and  heaven,  will,  as  you  may 
fee  by  the  inftances  v/hich  I  have  laid  before  you,  be. 
highly  difpleafed,  and  therefore  may  juftlypunifh  all 
thofe  who  dare  to  difobey  him. 

Upon  the  v/hole  therefore,  I  may,  I  think,  without 
erring,  fafely  conclude,  that  all  thefe  things  put  to- 
s;ether,  muft  amount  to  a  demonftrative  and  incon  - 
teftible  proof,  that  God  will  have  his  leaft  commands 
obeyed  as  well  as  his  greateft.  And  for  any  man  to  fay 
fuch,  or  fuch  a  command  of  God  i&  "  only  an  out- 
ward 


(       l82       ) 

\rard  thing,  a  little  thing,  that  it  is  not  worth  while  td 
fpend  ten  words  about  it,"  is  not  only  very  weak, 
but  very  bold  and  prefumptious  :  and  fure  1  am,  and 
you  may  all  be  equally  as  fure,  that  fuch  a  way  of 
talking  can  never  be  the  leaft  reafon,  nor  indeed  any 
reafon  at  all,  why  it  fhould  not  be  obeyed.  If  there- 
fore, you  conclude  with  me,  that  I  have  fufficiently 
proved  and  confirmed  the  truth  by  what  I  have  ad- 
vanced, I  hope  you  will  do  Chrift  that  honour  and 
yourfelves  thzX.  fervice,  as  to  fpeedily  comply  with  it; 
and  thereby  give  a  public  teftimony  to  all  men,  that 
you  are  chriilians ;  fervent  lovers  and  faithful  fol- 
lowers of  the  Lord  Jefus.  And  that  you  will  ufe 
your  utmoft  endeavours  to  teach  others  and  perfuade 
them  to  be  followers  of  the  Lamb  ijohitherfocver  he 
goes.  Rev.  xiv.  4.  This  hath  the  applaufe  of  hea- 
ven !  This  will  be  to  your  everlafling  honour  and 
glory.  Amen. 

I  have  taken  the  liberty  to  fpeak  plainly  and  freely 
to  you  all  without  referve,  that  you  may  knowmy  mean- 
ing and  defign  as  fully  as  I  know  it  myfelf.  I  have  laid 
nothing  ambiguoufly  •,  nothing  with  the  leaft  intention 
to  ferve  a  turn,  except  it  be  a  turn  out  of  error  into 
truth  nothing  with  a  delign  to  deceive,  as  you  and 
every  one  may  clearly  fee.  I  have  endeavoured  to 
make  every  tiling  fo  clear  and  plain,  that  he  that 
runs  may  read. 

You  will  eafily  perceive  there  is  throughout  the 
whole,  neither  art  nor  craft,  cunning  or  fubtilty  ;  but 
all  honeft,  plain  and  fimple  ;  agreeable  to  the  beft 
enlightened  reafon  and  the  certain  truth  of  holy  fcrip- 
ture ;  and  I  am  well  fatisfied  that  it  will  bear  the 
ftrideft  examination  by  that  facred  touchftone.  And 
I  heartily  wifh  it  may  be  advanced  to  that  honour, 
that  the  truth  (for  it  is  that,  and  that  only,  which  I 
defire  earneftly  to  contend  for)  may  be  by  you  and 
all  men  more  fully  known,  received  and  pradifed.  — 

And 


(    J83    ) 

And  may  God  grant  that  you  may  be  fuccefsful  in* 
(Iruments  in  his  hands  to  propagate  the  fame  both 
far  and  wide.     Which  is  the  iincere  prayer  of 

Your  very  faithful  friend, 

and  very  ready  fervant 

to   my  power, 

G.    BOYCE. 


(  J%  ) 

POSTSCRIPT, 

THE 

TRUE  CHURCH. 


WHEN  Jefus  bid  his  chofen  fervants  go  * 
And  teach  the  nations  the  true  God  to  knoWj-f- 
And  know  him  too  as  Son  of  God  and  man. 
And  man's  Redeemer,  Lord  and  Sovereign ; 
And  alfo  know  that  he  alone  can  fave. 
Their  fouls  from  hell, — their  bodies  from  the  grave  • 
Well  pleas'd,  his  mefTage  they  received,  and  went 
And  told  a  guilty  world  that  God  had  fent 
His  only  Son,  to  raife  them  from  their  fall ; 
To  offer  grace  and  pardon  to  them  all : 
To  all  without  exception  who  believe. 
And  gladly  do  his  offered  grace  receive. 

One  certain  rule  and  method  Jefus  gave. 
To  his  apoftles  all,  that  all  might  have 
In  ev'ry  place  and  nation  where  they  came. 
Order  and  government,  invariably  the  fame  : 
That  all  contention,  ftrife  and  anarchy. 
Should  be  fhut  out  from  each  fociety. 

This  was  the  end  defigned  by  Chrift  our  Lord,    "l 
That  all  fhould  live  and  ad;  with  one  accord^  }- 

Conformably  unto  his  holy  word.  « 

*  Math,  xxv''\i.  19.     -^  Alari  xvi.  15. 
-  Tha? 


(     186    ) 

'I'hat  truth  and  peace  eternally  might  reign 
Among  them  all  who  truth  and  peace  maintain. 

When  therefore  his  apoftles  taught  mankind,        ] 
In  all  their  teachings  we  can  never  find  y 

Their  o-ivn  with  his  commands  they  ever  join'd.         j 
Ne'er  chang'd  his  rule,  tho'  often  chang'd  their  place  ; 
Would  not  by  their  own  fchemes  their  Lord  difgrace. 
But  with  exaftnefs  him  they  ftill  obcy'd, 
And  pundually  performed  whate'er  he  fald. 
With  refolution  brave,  they  march'd  along. 
Nor  feard  the  threat'nings  of  the  frov/ning  throng. 
Faithrul  to  him  they  flood,-— firm  to  his  lavvsj 
And  rather  chofe  to  die,  than  quit  his  caufe. 

Now  thus  it  was. 
Jefus  our  Lord,  before  he  took  his  leave* 
Of  his  difciples,  unto  them  did  give 
Commiilion,   and  authority  to  preach  -,  -f 
And  all  he  taught  them,  they  mankind  muft  teach.. 
All  men  mu^frjl  be  taught,  ere  they  can  know 
What  they  are  to  believe,  and  what  to  do. 
This  is  moft  rational,  as  all  will  own  ; 
And  is  what  Chrift  commanded  to  be  done. 
And  all  who  do  believe  from  what  they  know,         1 
}\tm^  firjl  taught^  muft  be  baptized  too  :  y 

lliis  is  ChriR's  method,  and  it  muft  be  fo.  j. 

By  this  he  will  have  all  believers  brought. 
Into  his  chyrch,  for  only  this  he  taught ; 
And  only  this,  the  apoftles  did  pradtife. 
For  none  e'er  prov'd  they  aded  otherwife  3 
And  only  this  m^uft  be  obferved  ftill, 
As  only  correfponding  with  his  will. 

That  company  of  perfons  therefore,  who 
Repent,  believe  and 'are  baptized  too  ; 
A  church  of  Chrift  we  very  rightly  call, 
Which  tione  denies,  but  is  confcfs'd  by  all. 

"^'Math,  xxviif,  19,     j  Mark  xvi,  15, 


(     1.87     ) 

It  is  indeed  a  bleft  community, 
"Who  live  in  love,  and  peace,  and  unity. 
Join'd  in  one  body,  — in  one  fpirit  join'd,* 
And  think  and  fpeak  the  fame  with  one  pure  mind. 
No  guile,  deceit,  hypocrify  or  pride. 
Nor  envy,  hatred,  malice,  can  abide 
Or  entertainment  have  'mong  thofe  who  are 
His  chofen  ones,  for  they  are  all  fincere ; 
Faithful  and  upright,  holy,  humble,  meek ; 
Friendly  and  kind. -- each  others  good  they  feek. 
No  finifter  felf-ends  do  they  purfue,  ") 

True  to  each  other,  and  to  all  men  true :  ^ 

Seeking  God's  glory, — whatfoe'er  they.  do.  -f  J 

Their  light  fo  Jhines,  that  all  may  clearly  fee  j; 
In  them,  gocd  works  with  faith  keep  company. 
Faith  and  good  works  united  always  are 
In  Chriil's  pure  church,  which  make  her  very  fair. 
Faith  leads  the  way,  attended  ftill  with  love, 
Good  works  go  hand  in  hand  with  both,  and  prove 
Who  are  Chrift's  church,  in  ev'ry  age  and  nation  ; 
And  ever  will  do  to  her  confummation,  § 
In  blifs  mod  perfeil,  in  the  realms  above, 
"Where  all  is  endlefs  peace,  and  endlefs  love ! 
'Tis  Chriil:  who  is  the  only  true  foundation^ 
On  which  his  people  build  for  their  falvatix^n. 
None  other  mxi^^—none  other  can  be  laid 
Acceptable  to  God,  as  Paul  hath  faid.  || 
Chrift  is  th.Q  fure,  th.Q  precious  cor?ier  Jiojte** 
On  him  the  ftrudlure  ftands,  and  him  alone,  -f -f' 
None  other  name,  none  other  Lord  but  he, 
Hath  God  appointed  unto  us  to  be 
A  Prophet,  and  a  Prieji,  and  King  aifo  ; 
Whofe  juft  commands  his  people  gladly  do. 

*  Epbef.  iv.  4,  5  f  i  Corrinth.  x.  31.  %  Matthew  v.  16; 
§  Rev.  xxii.  14..  (|  i  Cor.  iii,  n.  **  Ifa.  xxviii.  18  ,anct 
I  Pet,  ii.  6.     tfyf:.?;  iv.  J2. 

Ta 


_(     ,88     ) 

To  build  on  Chrift  ai-ight  for  our  falvatlon,  1  . 

Is  ftill  to  keep  upon  that  fure  found.'ition,  V 

And  h'"m  our  pattern  make  for  imitation.  j 

A  \\  thofe  therefore,  who  make  the  Lord  their  guide, 
i^nd  in  his  docftrine  ccnftantly  abide, 
V/ho  ne  er  depart  from  his  pure  gofpel-way. 
Such  art  bis  churchy  we  all  may  truly  fay. 


FINIS, 


h 


V 
Si 


'V 


0/y^yl.l^C€jC€^^^     x^^^'^^^^^ 


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^A^^^^a^ 


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